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FAMILY BOOK; 



CONTAINING 



DISCOURSES 

ON THE FOLLOWING SUBJECTS, BEING 

DOCTRINAL, EVANGELICAL, PRACTICAL, 
AND HISTORICAL : 



viz. 



I. The Being and Perfec- 
tions of God. 

II. The Divine and Mediato- 
rial Qharatler of the Lord 
Jefus Chrijl. 

III. The Perfonality and Ope- 
rations of the Holy Ghofl. 

IV. The Variety and effica- 
cious Manner of the Opera- 
tions of the Holy Spirit. 

V. The Evidence of the Chrif- 
tian Revelation. 

VI. The Chri/lian Church. 

VII. The Superexcellency of 
Religion in general. 

THE WHOLE CALCULATED TO PROMOTE 

CHRISTIAN PIETY, FAMILY RELIGION, AND 
YOUTHFUL VIRTUE. 



VIII. Family. Religion and 
Prayer. 

IX. The Religious Education 
of Children and Servants. 

X. Filial Piety. 

XI. A Century Difcourfe, de- - 
liver ed on the ijl of Janua- 
ry, 1 800 ; in which are 
colle'cled fome of the more dif- 
tinguijhing Hijlorical Facls, 
and Providential Events, 
ivhich took place in each of 
the Jajl hundred Tears. . 



By ELI FORBES, 

Paftor of the Firft Church of.Chrift in Gloucefter. 



SALEM: 

Printed bv Joshua Gushing. 

1 8 I. 



s 187o 



THE ■ 

FOLLOWING PAGES 
ARE MOST RESPECTFULLY INSCRIBED 

TO THE 

TOUTH OF THE UNITED STATES 
OF AMERICA* 

BY THEIR 
MOST OBEDIENT* 
HUMBLE 

AND 

AFFECTIONATE 

FRIEND AND SERVANT, 

THE AUTHOR. 



CONTENTS. 



DISCOURSE I. 
On the Being and Perfections- of God. 

Acts xvii. 23. — for as Ipaffedby, and beheld your devotions, 
1 found an altar with this infer ipi'wn — 'To the unknqifN 
God. Whom, therefore, ye ignorantly worfaip, him declare 
I unto you. Page 1. 

DISCOURSE II. 

The Divine, Moral and Mediatorial Charade* 
of the Lord Jesus Christ. 

Matthew xxii. 42. — What think ye of Chrift ? whofe fon 
is he ? 29, 

DISCOURSE III. 

The Perfonality and Operations of the Holy 
Ghost. 

Acts xix. 2. — He faid unto them, Have ye received the Holy 
Ghoflfince ye believed ? and they faid unto' him, We have not 
Jo much as heard whether there be any Holy Ghofl. 67* 

DISCOURSE IV.. 

The Variety and efficacious Manner of the 
Operations of the Holy Spirit. 

I Cor. xii. 4, 5, 6. — Now there are diverfiius of gifts, but 
the fame Spirit : and there are differences of adminift rations^ 
but the fame L*ord : and there are diverfities of operations ', 
but it is the fame God that worheth all in all* 96. 



iv C N T E N T S. 

DISCOURSE V.- 
The Evidence of the Chriftian Revelation. 

r Thess. t. 21. — Prove all things: hold f aft that which 
is good, 119. 

DISCOURSE VL 

The Chriftian Church. 

Rev. if. 17;— s0t that hath an ear, let him hear what the Spirit 
faith unto the churches, x6i« 

DISCOURSE VII. 

The Superexcellency of Religion in general. 

Prov. xii. 26.— 'The righteous is more excellent than bit neigh' 
hour* 182. 

DISCOURSE VIII. 
On Family Religion and Prayer; 

Eph. vi. 18. — Praying always with all prayer and fupplica* 
tion in the Spirit, and watching thereunto with all per/ ever -ance 
and /application for all faints* 1 9 8» - 

DISCOURSE IX. 

The Religious Education of Children and Ser* 
vants. 

Eph. vi. 4. — And ye, fathers, provoke not your children fa 
wrath j but bring them up in the nurture and admonition of the 
Lord, 221. 



CONTENTS. * 

DISCOURSE X. 
Filial Piety. 

Col. Hi* 20.— -Children, obey your parents in all things ; for 
this is wellpleafmg unto the Lord. 250* 

DISCOURSE XL 

A Century Difcourfe, delivered on the ift of 

January, 1800; in which are collected fome of the 
more diftinguifhing Hiftorical Facets, and Providen- 
tial events, which took place in each of the laft hun- 
dred Years. 

Psalm lxxvii. 10, 11, 12, i$.-~I will remember the years of 
the right hand of the Moft High* I willremember the works? 
of the Lord ; furely I will remember thy works of old. I 
will meditate alfo on all thy works , and talk of thy doings. 
iThy way, God, is in the fanftuary ; who is fo great a God 
as our God.' 268* 



DISCOURSE 



SPifcoutfe i 



On the Being and Perfe&ions of Gop< 



ACTS xvii. 25. 

#or as I pqjfed by, and beheld your devotions, I found an altar 
with this infcription — To the unknown God. Whom* 
therefore, ye ignorant Iy wor/hip, him declare I unto you. 

TH E knowledge of the true Gop lies at the foun- 
dation of all true religion. Therefore the great A- 
poftle to the gentiles, as, he was palling through the city of 
Athens, (which was the feat of the mufes, the centre of 
the then learned world, and the glory of the Grecian em- 
pire) was greatly moved in his fpirit, when he fa w that, 
notwithstanding all their boafted knowledge, and refined 
learning, they were deftitute of the firlt. principles of 
true religion ; as the altar which bore that ftupid infcrip- 
tion too plainly ihewed. 

The occafion of this altar being erected, with this In- 
fcription, is uncertain. Hiftorians differ in their accounts. 
Some fay it was erected in honour of the true God, by the 
order of Socrates, who had fome knowledge of him, and 
held that his nature was incomprehensible, and his perfoa 
invisible, and that, therefore, the only infcription proper 
for this altar was, To the unknown God ; i. e. to the inviji- 
ble and unfearchable God. Others fay, that the Athenians 
■ver-e fo wholly given to idolatry, that they were determin- 
£ ' *d 



-A The Being and Perfections of God, 

ed to have as many altars as there were gods; and, lefl 
there fhould be fome one god of whom thej had not 
heard, nor honoured with an altar, they erected this, and 
wrote upon it, To the unknown god-*, >whieh would equally 
ferve for any god whom they .had not known: fo that 
now they were certain that they .had honoured all the 
gods, known and unknown, with both an altar and fa^ 
crifices. Others fay, that at a certain time a very deftruc- 
tive peflilence prevailed in the city, and the people with 
great folemnity built altars, and facrificed to all the gods 
they knew, or their anceftors had worfhipped, and prayed 
with great fervency that the plague might be ftayed ; but 
to no purpofe : and they applied to their wife men and 
philofophers, to know of them what they fhoulc* do next, 
and were directed to .build an altar, and dedicate it to a 
god whom they knew not ; for they faid that th^e god who 
had fent and who continued the.peftilen.ee> and who alone- 
could, remove it, was furely a god whom they did not 
know, and whom they had not honoured with an altar 
and facrifices ; for they had erected altars to all they did 
know, and facrificed to them, but the plague was -not re- 
moved. And it is farther faid, that, when they had erect- 
ed this altar in the main ftreet of the city, and had offered 
feveral ftieep upon it, that the plagUe was ftayed,; and 
then all the people of Athens were ordered to facrifice 
upon this altar ; as they concluded that there mnft be a 
god of whom they did not know fo much as his name, or 
the particular province over which he prefided, who had 
fent, and now had removed, the peftilence, having ac- 
cepted their worfhip and facrifice : and therefore the -only 
proper inferiptjon for an altar dedicated to an unknown 
god-muft be that which was. found in Athens — To the un* 
known god. 

With this account agree the. clofing words of our text; 
for the apoftle fays, Him whom ye ignorantly worfhip 

declare 



T&z Being and Perfections of GoH>« ffc 

declare I unto you j i. e. I take this opportunity to teach 
you who that God is, who rules in providence, fends and 
removes the peftilence, whom you ignorantly worfhip, and 
to whom you have too fuperftitiouily dedicated this altar. 
And though I do not imagine that / am at Athens, or 
that I am addreffing heathen idolaters, in enlightened 
America, yet it is of the greateft importance that we be 
well eiiablimed in the- fundamentals of our holy religion, 
cfpecially that the minds of the rifmg generation fhould 
be well informed, and duly impreffed with right apprehen- 
sions,, of the true and living God. I fhall in the enfuing 
difcourfe eindeavour fo to inform and imprefs the mind 
with a practical fenfe of the being and perfections of the 
only living and true God, as may influence to a conduct 
which ihail be well-pleafing to him through Jefus Chrift- 

Ih order to which, I fhall briefly confider — 

I. His diftinguifhing and incommunicable names. 

II. His perfections, both natural and moral. 

III. Shew what influence fuch a ferious confideratioa 
of his names and perfections mould have upon our temper 
and conduct, as tfre fervants and fubjects of the only living 
and true God* 

And while we humbly contemplate this great and ble£ 
fed Being, may a holy dread fall upon us, and his excel- 
lency make us religioufly afraid ; being fenfible that on 
fo fublime a fubject we cannot order our thoughts or ex- 
preflions aright, by reafon of darknefs, and are in danger 
of "darkening counfel by words without knowledge." 

I. The diftinguifhing and incommunicable names un- 
der which the Supreme Being has been pleafed to make 
himfelf known in the facred writings, are chiefly thefe- 
three— GOD, I AM, JEHOVAH, 



'§ TsE JBeIXG A2TD PeMFECTIOXS Of GoB*- 

1. The firft, God, is ufedin the plural number, alrnoffc 
throughout the Old Teftament, in the original Hebrew* 
There are a few exceptions, as in Job xii. 4,* Pfalm xviii. 
32. In the firft chapter of the Bible his name is, in He- 
brew, ELOHIM ; and, being plural, we are to under- 
hand it as a name which comprehends the Trinity, as we 
&re taught in the New Teftament, and expreffive of Deity. 
This name is derived from two words, which fig- 
nify to bear ivitnefs, and to nvorfiip ; therefore that he is 
the object of religious worfhip, by which we are to bear 
witnefs of him, " that he is, and that he is a rewarder of 
all them who diligently feek him." And with reference 
to the fignification of this name our Saviour repulfed 
the temptation of Satan, by faying, " It is written, Thott 
flralt worfhip the Lord thy God, and him only malt 
thou ferve." It is alfo with reference to the fignification 
of this name that magiftrates are called gods (Elohlm} 
becaufe they who rule well are worthy, and, being re- 
prefentatives of the Supreme Ruler, it is their bufmefs and 
office to conduct the fubject, and to bear witnefs to the 
'truth : jfo that, whenever we ufe the word God, we 
fhould fix the idea to it of a Divine Being, who is the 
proper object of religious worfhip, who teftifies to the 
intelligent world his mind and will, ftrictly obferves their 
conducl, and impartially determines according to invari- 
able truth ; whofe perfect knowledge is in the room of ten 
thoufand witnefTes, and who has a plurality of perfons in 
one incomprehenfible efTence. 

2. Another incommunicable name, by which God has 
made himfelf known, is that under which he chofe to dif- 
tinguifh and reveal himfelf to Mofes in the burning bufh ; 
and that was, I am that I am. When Mofes afked 
what he fhould fay to the children of Ifrael, he fhould 
tell them that the God of their fathers had fent him to 
them : if they fhould afk him what was his name, he was 
anfwered, out of the burning bufh, Iam tkatIam; 

i. e, 



The Being and Perfections of God* 5 

L e. this is the name of the God of' your father?, who 
hath fent me unto you : which fmgular and adorable 
name figniiies, a prefent, independent, felf-fufficient and 
immutable being. 

When God had appeared to any of the fathers of 
Ifrael in any eminent or extraordinary manner, or on an^ 
ipecial occafion, as this was, he ufually affirmed a name, 
a name expreffive of the defign* of his appearance ; and 
the name which he had appeared under to Abraham, 
Ifaac and Jacob, was God Almighty ; by which he 
encouraged their faith, and diftmguimed ' himfelf from 
the impotent idols of -the heathen ;' and therefore Mofes 
thought it probable, that when he mould tell the children 
of Ifrael that the God of their fathers had appeared unto 
him, that they would want to know whether he did ftill 
appear under that name, as their ftrong 'and almighty 
helper. With this view he humbly inquires of God 
after his diftinguifhing name, that he might be able to 
anfwer the people ; and God faid, I am that I am : 
a name that implied all that which was contained in the 
name under which he had before appeared, and fome- 
thing more ; that he was not only the Almighty, but a 
felf-exiftent, independent, immutable and ever-prefen 
God : a name expreffive of his nature, and the defign gj 
his appearing, and highly proper at this' time, When he 
was about to bring them out of the houfe of bondage, 
and from under the hand "of ' tyranny and cruel op- 
preffion, " with a high hand, and an out-flretched arm," 
and by a ferks of miracles to refcue them from flavery, 
and to carry them through a barren, howling wilder- 
nefs, to a land of liberty, peace and plenty, which had 
for feveral hundred years been promifed to them. And 
this name is very near in fignification to that other ador- 
able name I have to mention in the next place j and that 
is, Jehovah. 

P*V 3- The 



6 The Being and Perfections op God* 

3. The venerable name of Jehovah is the moft ex- 
preflive of the being and perfections of God, and allowed 
by all to be peculiar and proper only to the living and 
true God ; and it is blafphemy to apply it to any o- 
ther being. It in fhort fignifies, He who was without be- 
ginning, is abfolutely independent of all created exiftence, 
and will continue to be, without any change or altera- 
tion, forever and forever. This is agreeable to what we 
have in Rev. i. 1 8 : " I am Alpha and Omega, the begin- 
ning and the ending, who is, and who was, and who ie 
to come." Therefore under tins name he chofe to reveal 
himfelf to the children of Ifrael, juft before he commif- 
fioned Mofes and Aaron to work wonders in Egypt ; for 
we find that, after he had revealed himfelf by the name/ 
I am, he appeared again unto Mofes, and faid unto him ? 
*' I am Jehovah ; I appeared unto Abraham, unto Ifaac,, 
and unto Jacob, by the name of God Almighty, but by 
my name Jehovah was I not known unto them :. 
wherefore fay unto them, I am the Lord ; [Hebrew, 
Jehovah] 1 will bring you out from under the burdens of 
the Egyptians ; I will redeem you with a ftretched-out 
arm, and with great judgment, and ye fhall know that I 
am Jehovah*." The meaning is this — « I appeared unto 
the fathers of this people as their ftrong God, the proper 
object of their worfhip, able to protect and defend them, 
from evil ; but I never manifefted myfelf before to be 
that eternal, immutable, felf-exiftent and independent 
being, that I am about to do, through the whole feries 
of that difpenfation under which for the future' I fhall 
take them ; a difpenfation of furp'rifmg providences, and 
miraculous events, which, as it opens, will more and 
more prove me to be Jehovah ; an eternal, immutable, 
felf-exiftent and an abfolutely independent being : and I 
fhall prove myfelf true and faithful by the judgments 

which 

* Wherever the word LORD is found in our American Bibles 
in capitals* it is in the Hebrew Jehovah. 



The Being and Perfections of God* J 

which I mall execute on mine and on my people's 
enemies ; and will punctually perform all the promifes 
which I have made to Abraham, Ifaac and Jacob ; and I 
will bring you into the land which I fware unto them 
that I would give it to you for an inheritance. I am 
Jehovah.' And it is with reference to the fignification 
of this wonderful name, that it is fo often added to a 
promife or a threatening, that thofe to whom the promife 
is made might have ftrong confolation, and that thofe 
againft whom the threatening is denounced might " hear, 
and fear, and do no more fo wickedly," or, by a fpeedy 
repentance, prevent the impending blow. « 

Thefe three are the principal names under which the 
Father of the Univerfe has been pleafed to reveal him- 
felf in our Scriptures : there are indeed others ; as, the 
Almighty, the Rock, &c. all of which are implied in one 
or other of the three, and may more properly be conii- 
dered as attributes of Deity, than diftinguifhing names; 
therefore I fhall wave a particular confideration of them, 
and proceed to fay fomething of the perfections of God, 
which are both natural and moral*. 

The Natural Perfections of God are — 

I. His Eternity. Of this his name Jehovah is veiy 
expreffive ; for that implies (as I have fhewn) that he is 
felf-exiftent, always was, is, and ever will be, the fame. 
The eternity of Jehovah is evidently neceffary, from the 
nature and reafon of things. To create is to act ; nay, it 
is the exertion of an almighty action ; and to f jppofe that 
lie created himfelf, is to fuppofe that he acted, nay, that 
he exerted an almighty act, before he had any being, or 
while he was in a ft ate of non-exiftence ; an abfolute im- 
poffibility in nature- And to fuppofe that he was made, 
is to fuppofe that there is a being fuperior or prior to him, 
on whom he was and is dependent : therefore that he is 
not the firft, the felf-exiftent and independent God j that 

he 



S' The Being and Perfections of Cod, 

he is not Jehovah. Hence it is evident to every reflect- 
ing mind, that he always was, without beginning of days ; 
and, as he is " over all God bleffed forever more," fo he 
always will be the " Father of Light, without any varia- 
blenefs, or fhadow of turning" — is, as the Scriptures call 
him, the. Eternal God, " who alone has life and immor- 
tsdj$y.£ 

2. Another natural perfection of the Deity is Indepen- 
dence. This indeed is implied in his eternity. He is fo 
far independent on all created exiftence, that all creatures 
are dependent on him for tHeir exiftence, and all the at- 
tendant circumftances of being : " For of^ him, and 
through him, and to him, are .all ; to whom be glory for- 
ever, Amen." - 

3. Immutability is another natural perfection of God J 
and this is indeed contained in, and refults from, the two 
former. He who had ho beginning, and will have no end, 
he who exifts neceflarily and independently, .rauft exift 
immutably. If he changes, it mud be a voluntary 
change, and mull be for the better or for the worfe. He 
cannot change for the better, if he is already the befi ; he 
cannot change for the worfe, for: that would be weaknefs 
or wickednefs: when, therefore, it is,faid in Scripture 
that he repents, or changes his mind, it is only fpoken afr 
ter the manner of men ; and nothing more can be meant 
by fuch- expreffions, but that he accommodates- the dif- 
penfations of his providence to the ftate and characters of 
men : and the variations which, appear in his, providential 
difpenfations are not in him, but in them who are the fub_ 
je&s of his .government j • for he is of one mind, and no. 
thing can change him. Immutability is fo clofely connect- 
ed with fupreme perfection, that all who believe the one, 
admit, the other ; and the fame reafon which has taught 
the wife and reflecting mind, in every age, to believe that 
what is immortal cainot die, has likewife taught, that 

what 



Tns Being and Perfections of 'God.. f 

Trhat Is perfect cannot change : therefore God claims it 
as his prerogative — " I am the Lord, I change not." 

4. Omn'ifclence is alfo to be reckoned among the natu- 
Tal. perfections of the Deity. And by this we underftand 
that he perfectly knows all things pad, prefent and to 
come. This follows from his immutability and indepen- 
dency ; for if he is abfolutely independent, and all creatures 
and things are dependent on him, then it is not poGIble that 
any creature or thing fhould exift or happen without hi-s 
knowledge ; therefore lie muft know all things. Or, if it 
was poflible that any thing fhould exift or happen without 
his knowledge, then it might be poffible, nay it might be 
proper and necenary, that* he fhould change ; for if he 
was uncertain about any thing, then he could not tell 
what was beft to determine about that thing ; and when he 
fhould come to be afcertained of that of which he was 
before uncertain, it might be proper and necenary to al- 
ter his purpofe with refpect to that thing of which he was 
now afcertained. Therefore it is abfolutely certain that 
he perfectly knows all dmgs — is omnifcient in the ftricteft 
fenfe. The facred Scriptures fpeak of God's perfect 
knowledge of things which are leaft known to finite and 
limited minds ; the future actions of free and moral 
agents, who act from different motives, and are governed 
by different principles. That the future actions of both 
good and bad men were, and are, flill perfectly known ta 
God, is evident from his exactly foretelling when and 
what they would be, long before they took place ; as, for 
inftance, he knew when the children of Ifrael fhould go 
down into Egypt, and how long they fhould continue- 
there in a ftate of bondage and flavery, and therefore fore- 
told it to Abraham. He knew what Pharaoh would do> 
before he fent Mofes to him, and therefore he told Mofes, 
before he fent him, I know that he [Pharaoh] will not 
let you go ; but I will ftretch out' my hand, and fmite 

Egypt. 



*0 The Being and Perfections of Cod, 

Egypt, and afterwards he will let you go. He alfo fore- 
knew, and therefore he foretold, what king Jofiah woul4 
do, feveral hundred years before he was born. He per- 
fectly knew, and foretold, what treatment our Saviour 
would meet with, both from his own difciples and the 
Jewifh rulers, long before he was born of the blened 
Virgin : therefore it is plain, both from reafon and facts, 
that God is omnifcient, and that " known unto him are 
all his works from the beginning unto the end;" though 
we mull confefs that " fuch knowledge is too wonderful 
for us : it is high jr we cannot attain unto it." 

5. Another natural perfection of the Deity is Om&i- 
preface^ By this we underhand that he is every where 
prefent atone and the fame time ; he fills heaven and 
earth and all places with his prefence. The Pfalmift, 
deeply fenfible of this, inquires,. " Whither fhall I flee 
from thy prefence ?' If I afcend to heaven, thou art there ; ■ 
If I make my bed^ in hell,, behold, thou- art there ; 
if I take the. wings of the morning, and dwell in the 
uttermoft parts of the fea, even there fhall thy hand 
lead me, and thy right hand fhall hold me ; if I'fay, the 
darknefs fliall cover me, even the darknefs and the light 
are both alike, to thee.!* 

And this attribute is a nece/Tary confequence of the 
other perfections ; for, if all creatures are dependent on 
him, it is neceffary that he fhould be prefent in every 
part of the creation, or thofe parts where he is not pre- 
fent to uphold, would* fall into nothing. If he was not 
every where prefent,, the. harmony of the univerfe 
would be broka in upon \ fome of God's faithful fervants 
would be without his protection, and his promife would 
fail ; for. he has faid, " I will never leave thee nor forfakc 
thee." 

If God was not omniprefent, he would not be the pro- 
per ©bject of religious worfhip, .nor the hearer of prayer ; 

and 



The BstNQ amd Perfections of God. 11 

and it would be as vain for us to call upon him, as k 
was for the prophets of Baal to call aloud upon their 
dumb and fenfelefs idol. 

He mutt be every where prefent, or the wicked would 
break in upon fome parts of his government, and fruf. 
trate the fchemes of his providence. In fhort, he muft be 
every where prefent, or he could not hear the many 
millions, in different and diftant parts of the univerfe, who 
are daily addrefling the throne of grace ; nor could he 
govern the world, or be true to his word. 

But, by being prefent every where, we are not to un- 
derftand that he is in the fame fenfe prefent in all places 
as he is in the kingdom of glory ; for there,, as ;it were, he 
keeps his court : there he difplays his divine perfections 
in fuch a manner that the adoring angels cannot be- 
hold his throne without veiled faces. But he is every 
Where prefent by the exertions of his Wifdom, power and 
iaithfulnefs ; by which the univerfe is upheld in being and 
order, good angels directed, evil angels reltrained, good 
men defended aqd comforted, and the wicked reclaimed 
or punifked. 

"There is another fenfe in which it may be .fiid that 
God is omniprcfent, viz. all things and all times are pre- 
sent to him ; he takes in the whole univerfe with his eye, 
and difcerns as clearly all things, which ever were or ever 
fliall be, as we 4.0 the fingle object which is this minute 
before our eyes, or the Tingle point .of time which is now 
prefent ; and therefore he has been called hy the fchool- 
men an Eternal AW, and his omniprefence has been term- 
ed by them his ubiquity ; for eternity is prefent with him. 
Agreeably to this we often find many things fpoken of in 
his word as if they were prefent or paft, which were not 
nor could be accomplifhed until many ages to come ; a§* 
fpr inftance, the birth, the incarnation and fuiferings of 
Chrift are fpoken of in fcripture as prefent, though they 

did 



.12 The Being and Perfections of Coo-, 

did not take place for a long time after. When the pro* 
phet Ifaiah fpoke of the birth of Chrift, he fpoke of it ia 
the prefent tenfe : " Unto us a Child is born, unto us a 
Son is given." So, when the fufferings and death of Chrift 
were fpoken of by the fame prophet, he fpoke of them as 
paft : " Surely he hath borne our griefs, and carried 
our forrows ; yet we did efteem him ftricken, fmitten of 
God, and afflicted." And when the fweet Singer of If- 
rael celebrated the triumph of his afcenfion, he fang of it 
r&s already paft ..: " Thou didft afcend on high, thou ha& 
received gifts for men. Thou haft led captivity cap- 
trve :" which words were particularly applied to the af- 
cenfion of Chrift, and his receiving the miraculous gift of 
the Holy Ghoft, and his triumphing over the prince and 
powers of darknefs : which events did not take place for 
feveral hundreds of years after they were fung by David 
as if they had been already paft. So the day of final 
judgment is fometimes fpoken of in prophetic ftyle as 
already come. Enoch prophefied (as related by Jude) 
faying, " Behold, the -Lord cometh with ten thoufand of 
his faints, to execute judgment.upon all." Thus a thou- 
fand years are with the Lord as one day, and one day as 
,a thoufand years : he does not calculate time by fucceftion 
of days, months and years, as we do ; but, with one in- 
tuitive view, he takes in a boundlefs eternity, with all the 
infinite orders of being, and all their various actions, tem- 
pers and ftates ; and the moft minute attendant circum- 
stance does not efcape his notice ; for not a fparrow lights 
on the ground, or perches on a bough, without his know- 
ledge and infpection. 

Thefe are all natural and incommunicable attributes 
of Deity, of which no mere creature can be ponefted, and 
befpeak underived divinity. 

We proceed to take into confideration the Moral 
Perfections, which are natural and communicable attri- 
butes of Deity, J» Ratioiiahtyi 



The Being and Perfections of Gqd* i% 

i. Rationality, or the power of reafoning. That God 
Is the fountain of reafon, and that this diftinguifhing 
power is in him in the higheft degree of perftction, is felf- 
evident ; for every moral perfection in the creature mud 
Jbe in the Creator in its higheft perfection, as in its origi- 
nal. But then we are not to conceive of reafon in God 
from what we perceive in ourfelves while we are exer.ci-^ 
fing this power. We lay down certain proportions, and 
then draw certain conclufions from them ; we connect 
ideas and fentences, and then determine upon certain truths 
which arife from that connexion ; and fo we come at the 
certain knowledge of one truth, by reafoning on, or argu- 
ing from, others, and arrive by a chain of arguments at 
•the knowledge of certain truths more remote, and lefs 
-obvious, by arguing iVom firft principles and felf-evident 
^proportions. But to God all things are open and plain : 
he does not come at the knowledge of one truth by argu- 
ing from another, or, by combining ideas, and attending 
.to the connexion and relation which fubfifts between the 
various parts of the combination, draw the confequence : 
Jbr he has one clear, intuitive view of all pofhble things, 
without the fucceffion of ideas, or following a chain of 
argumentation ; fo that he -has reafon in perfection, taking 
in at one y iew all that the whole intelligent creation can 
ever arrive at by the clofeft reafoning, and infinitely be- 
yond what created intellect can reach : and, though God 
.docs not reafon as we do, yet it is moft evident that he 
,has the power in perfection ; as a man who has the clear- 
er!: ideas, and can, without much labour, argue on any 
.point clearly and forcibly, we fay, he .is a man of fenfe, 
,he reafons well, or is a man of ftrong reafon, though he 
may not proceed in that flow Way of argumentation which 
many others of weaker minds are obliged to do. And 
therefore God is fpoken of in Scripture as having an im- 
mediate and perfect view of all his works, from the be- 
ginning to the end ; of fuch perfect and infallible know- 
C ledge, 



14 The Being and Perfections .or Go&* 

ledge, that it is impo&ble for him to err, but Jie always 
determines according to the immutable nature and reajCori. 
©f things. 

2. The next moral perfection of Deity which we (hall 
contemplate is Qoodnefs. This is a perfection we always 
connecl: with the idea we form of God ; but then we muft 
always diftinguifh between the principle, and the exercife 
of that principle toward proper ohje&s. The facred Scrip- 
tures make and keep up that diftinction : — " O Lord, 
thou art good, and tHou doejl good." The goodnefs of 
God in principle is an immutable difpofition to acts of 
benevolence, and the exercife of that principle is the ac- 
tual beflowment of favours upon their proper objects. 
The principle is neceilary, and goes into the very idea we 
form of the great Firft Caufe ; the exercife of that prin- 
ciple forms a leading trait in all his works ; for behold 
they are all very good. The very nature of God is good- 
nefs and benevolence itfelf ; goodnefs and benevolence are 
therefore nece/Tary in the fame fenfe that his exiftence is 
neceflary. J3ut the exercife of this principle is free and 
voluntary, and is always the refult of his other moral per- 
fections, and under the direction of infinite wifdcm, and 
in ftrict conformity to eternal reafon, juftice, and the 
iitnefs of things ; and the benevolent difpofition is not 
exercifed without a good reafon for it. We mull not con- 
clude, becaufe God is good in principle, nece/Tarily 
good, that therefore he muft necefTarily communicate 
happinefs to all his dependent creatures, according to 
their nature and capacity ; but that his communicative 
goodnefs, or the acts of benevolence, are free and volun- 
tary, founded in eternal reafon, directed by infinite wif- 
dom, adjufted by perfect equity in all its operations. If 
the communications of the benevolent principle were ne- 
ceifary, as the principle itfelf, then all creatures, v/ithout 
any regard to their characters, would be equally happy 

according 



*Thr Being jsks Perfections of Cos. Ij 

according to their capacity, and evil of every kind would 
be excluded from all the works of God ; and happinefs 
in reafonable creatures, the fubjects of God's moral go- 
vernment, would in no fenfe be the reward of their virtue. 
But we fee and feel that there fs evil in the world, both 
moral and penal, both fin and pam ; and we are allured 
that every one will be rewarded in the future world ac- 
cording to his works : and this is perfectly right, and the 
determination of the Divine Goodnefs. The goodriefs of 
God, when moral agents are confidered as its objects, is 
not a difpofition to make all equally happy, indifcrimi- 
nately, at any rate, and by any means : fuch indifcrimi- 
nate goodnefs would riot be an excellency becoming a 
being who is perfectly wife, juft and reafonable, as well 
as good. Goodnefs in God is undoubtedly a difpofition 
to make the good, the upright, the fmcere chriflian hap- 
py ; and it is always exercifed in fuch ways, and to fuch 
a degree, as will beft correfpond with the plan of his ge- 
neral government, and moil illuftrate his other moral 
perfections. Goodnefs in God is a principle which in all 
its operations is invariably directed by moral rectitude, 
and an eternal averfion to moral evil. Happinefs is its 
object, happinefs is its end ; but then it muft be right 
happinefs, happinefs which is the gracious reward of 
true virtue. Thus God is good in himfelf, and his good- 
nefs extends through the univerfe. He is good to all, 
and his tender mercies are over all his works. — This leads 
us to confider another of his moral perfections, and 
that is — 

3. Mercy. I mention this next, as it is near akin to 
Goodnefs, and differs from it only in its objects. The ob- 
jects of mercy are thofe who are in fome degree mifera- 
ble, but have no juft claim to favour : fo that mercy in 
God is a gracious difpofition in him to relieve diurefs, and 
to fhew favour to thofe who have rendered themfelves un- 
worthy 



J 6 The Being and Perfections of £ob* 

Worthy of it, and who are in fome degree miserable. In 
this fenfe God was merciful when he pitied man, fallen in- 
'to a ftate of fin and mifery, in which he muft have 
-perifhed without help or hope, but from the mere mercy 
of God. This interpofed, and faid, " Live ; I have found 
a ranfom ; I have laid help on one mighty to lave :" and 
this was no other than the beloved Son of God, through 
whofe interpofition and mediation ample provinon was 
made for the reftoration of fallen man to the image and 
favour of God. This was all rich, free, felf-moving 
mercy in God : and we may join with Mofes, and fay, 
" The Lord thy God is a merciful God." And indeed 
the fcriptures often fpeak of God as being greatly moved 
with pity and companion towards the miferable and dif- 
treffed ; that he was even grieved and afflicted with the 
miferies and calamities that were fallen upon mankind, 
Specially thofe which his own covenant-people were fuf- 
fering ; that he was preiTed with grief ; that his bowels 
were turned within him : but this is fpoken after the 
manner of men, and we muft be careful, when we con- 
template the Divine Nature, not to clothe it with the in- 
firmities of human paffions. But the mercy of Gog 
fteadily produces the moft ,fubftantial effects of the ten- 
derer!: pity and compafilon. When God proclaims his 
name from Mount Sinai, it is, the Lord, the Lord God, 
gracious and merciful; and when die people murmured and 
rebelled, and carried their outrage fo high that they were 
upon the point of ftoning their rulers and leaders, and the 
Lord's anger was kindled againft them, and he faid unto 
Mofes, " How long (hall this people provoke me to an- 
ger ? Let me alone, and I will deftroy them ;" Mofes 
laid hold on this divine perfection, and faid, " Let the 
power of my Lord be great, according as thou haft fpo- 
ken, faying, The Lord is long-fuffering and of great 
mercy : pardon I befeech thee this people, according to 
the greatnefs of thy mercy." This braach of the divine 

goodnefs 



Tee Beinq and Perfections of God. 17 

goodnefs is, as well as power, under the direction of 
wifdom, and limited by eternal reafon and equity, and 
is exercifed in a way and manner, and to a degree, that 
correfponds with the harmonious difplay of the other mo- 
ral perfections of God. Let none prefume on the mere 
mercy of God, and fin that grace may abound. Thofe 
who do, muft not expect that he who made them will have 
mercy on them, or that he who formed them will fhew 
them his favour : for he will fhew mercy on whom he 
will fhew mercy, but in conformity to his impartial jui- 
tice.-^This leads me, in the next place, to fpeak — 

4. Of the Jttjllce of God ; another euential moral per- 
fection of Deity. Juftice in God is an immutable difpo- 
fition always to do that which, from the unalterable na- 
ture and reafon of things, is right ; and it is agreed upon 
by all mankind, that the Judge of- the world mull be juir. ; 
and in the admfniftration of diilributive juftice, cfpecially 
in conferring rewards and pu-nifhments, both in this life 
and in the next, the Judge cf all the earth will certainly 
do exactly right. This perfection is fo eflential to the 
very idea we form of a God, that all who acknowledge 
his exigence, acknowledge his perfect and impartial juf- 
tice. But the " Lord our God is a God of knowledge, 
by whom actions are weighed" in a fcale of inflexible jus- 
tice. Abraham, fatisfied of this, acquiefced in that dif- 
penfation which marked out the deftruction of thofe infa- 
mous and abandoned cities, Sodom and Gomorrah ; yet 
he grounded his plea to exempt the- righteous from the 
general destruction, upon his known and impartial juf- 
tice: "That be far from thee," fa id Abraham, "to flay 
the righteous with the wicked ! • for fhall not the Judge 
of all the earth do right ?" In extraordinary cafes, when 
God comes out of his place to pimiih any flagrant wick- 
cdnefs, a distinction is made, as there was in the deftruc- 
tion of the old world by. the deluge, Noah was diftin- 
guifiied and foved, "for thee," faith God ? " have I found 
C2 righteous. " 



1 8 The Being anq Perfections of Gow, 

righteous: 1 In the fmgular cafe of the deftruction of the 
cities of the plain by fire, Lot, whofe righteous foul was 
grieved with the abominations of the wicked around him, 
was exempted, and matched as a brand oat of the burn- 
ing. And in that extraordinary phenomenon of the 
earth opening her mouth and fwallowing up Koran,, 
Dathan and Abiram, with their rebellious crew, a re- 
markable diftinction was made between the righteous and. 
the wicked : not one who was not concerned in that re- 
bellion received the leaft injury. But in the common 
courfe of Divine Providence, where fecond caufes act 
agreeable to the eftablilhed laws of nature, without any 
miraculous interpofition, they produce effects, which of- 
ten involve the righteous and the wicked, without any 
diftmction-,;- for there is. "one event to the righteous and 
the wicked ;" as, for inftance, winds, ftorms, thunder, 
earthquakes, peftilence, famine, &c. Hence when fecond 
caufes act freely, according to the fixed laws of nature, 
there can be no diftinctjon of characters, and the juftice 
of the Supreme Judge remains unimpeached : for as thi* 
life is, in order to another, defigned as a flate.of trial, we 
muft not expect that the juftice of God will, through the 
adminiitration of promifcuous providence, always ap- 
pear to us in that ftate without a cloud, or that no myftery 
will attend the execution of God's providential govern- 
ment ; " but what we know not now-, we may know- 
hereafter ;" for now even the faints of God know but in* 
part, and that part is feen through a glafs darkly ; now 
we live by faith, not by fight ; when this fcene clofes — 
when the patience and the forbearance of God has been 
exercifed towards finners, drawn out to long-fufFering* to - 
iome longer, to others fhorter, as the wifdom.and good- 
nefs of God mail fee fit, or as the nature, reafon and fit- 
nefs of tilings require — and when the faith, the patience, 
the" resignation and hope of his faints fhall be matured for 
the inheritance in light — then. every thing will be adjufted. 



The Being and Perfections of Goo. 19 

and fet to rights, and " every one will receive according- 
to the deeds done in the body, whether they have been- 
good, or whether they have been evil." Perfect: and im* 
partial juftice will then be adminiftered, without any re- 
ipect paid to perfons ; no hiding or palliating crimes ; 
" for the Lord our God is a great and terrible God, who 
regardeth not the perfons of men :" then the Csefars and 
the Alexanders, or proud and oppreffive tyrants, who-, 
have overthrown- kingdoms, who have laid wafte coun- • 
tries, deluged the earth with, blood, and. oppreffed mil- 
lions merely to gratify a fordid luft, will feek to hide 
themfelves in dens and caves of the earth, or cry to the 
mountains and the rocks to fall on them, and to hide 
them from the face of the Lamb, when the great day of 
his wrath fhall.corae,. Then will the juftice of God break 
forth as light, aud appear before an aifembled world per- 
fectly equitable, and ftrictly impartial ; , and we may now 
fay, " Juft and true are all thy ways, O God, and holy 
are all thy works." — This leads to the confideration — 

5. Of the Holinefs of Goo, which is the next moral per- 
fection we mall contemplate. The holinefs of God is, 
rather the perfection of all the attributes of Deity, than- 
a diftinft, and feparate' attribute in itfelf; for no other - 
attribute of the divine nature would be a perfection with- 
out this ; without this, power would be oppr effion, . 
fovereignty tyranny, wifdom -would be fubtilty, goodnefs- 
would be fondnefs, juftice would be cruelty, and truth , 
would be falfehood : therefore the Scriptures fpeak of the 
holinefs of God as the moft confummate excellency of. 
the Divine Nature, a perfect freedom from all fm, vice, 
moral defect or impurity, and pofitively and infinitely 
pofTefled of the contrary moral perfections ; therefore 
God is faid to be " glorious in holinefs ;" and to-fit upon 
the throne of his holinefs ; and heaven itfelf is called 
the " habitation of his holinefs," and " the place where 
Ms honour dwelleth j" becaufe there, and there only, ap- 

pears* 



20 The Being and Pejltec^ions of Coif. 

pears his holinefs without a cloud, in all its glory and 
perfection, reflecting a glory upon all the other perfec- 
tions : and, when God fwears by his holinefs, he is faid 
to fwear by himfelf. And holy angels, and glorified 
faints, fum up the divine perfections, and cry one to ano- 
ther day and night, Holy, holy, holy, is" the Lord God 
Almighty: heaverr and earth are full of his glory. And 
it is evident, frorri the light of nature and divine revela- 
tion, that he pofTefTes this eminency of the divine nature 
hi a manner arid to a degree that no other being can ; for' 
he only is holf\ nOt but that other beings are and may be 
(in a degfee 'and" according to 'their finite meafure) holy, 
but none in that manner and to that" degree that he is 
holy. It is the dictate of nature, that a God muftbe per- 
fectly holy. Plato faid; " "Wfc canndt referable the gods 
in any thing, if we do not referable them in holinefs ;*' 
and Nebuchadnezzar' faid, that the fpirit of the holy 
gods was in Daniel. And Scripture afcribes holinefs to 
every thing which belongs to God." ""Holy and reve- 
rend is his name.- His< houfe, his ordinances, his day, his 
word, his works, and his ways, are all faid to be holy ; : 
for he is the Holy One of Ifrael: and Samuel exprefsly 
fays, that there is none holy as the Lord. And, when' 
God enjoins us to afpire after the highefl degree of : 
ehrifUan perfection, he fays, «• Be ye' holy, for I am' 
holy." 

6. We next fpeak of ' IVifJom, another cf God's moral- 
perfections. Wifdom is knowledge joined with prudence ; 
and there is in God the moft perfect knowledge, joined^ 
with the moft confummatefkill and prudence j he is wife 
in heart, as well as mighty in ftrength ; he perfectly knows 
what is* befl : all his works, from the beginning unto the 
end, lie fairly, before him, and therefore he conducts all 
things in the befl manner, as may moft fubferve his 
honour, and the happinefs of his rational creatures. He 

is 



IPhe Being and Perfections of God* %\ 

is faid to be the Only Wife God. This denotes that he 
is originally and independently fo, as no other being is 
or can be, and that perfect wifdom and defign always 
attend all thef operations of his power, providence and 
grace. Wifdom is a perfection eflentially different from 
cunning, craft Or intrigue, and always fuppofes fome- 
thing godd, amiable and engaging. " Wifdom in the Su- 
preme, imports rectitude of nature, juftice, benevolence 
and goodnefs*, carried into execution by the bed-adapted 
means." If we contemplate the works of creation, 
providence, and redemption, with a ferious and devout 
mind, We mail fee fuch evident marks of consummate 
wifdom, m and through the whole, as might well fill us 
With adoration and aflonimment, expreiled in the words 
of the Apoftle— " O the depth both of the wifdom and the 
knowledge of God ! 

7. We nextfpeak of the almighty Power of God ; for 
omnipotence is one of the moral perfections ,of the Deity, 
Power in God is an ability to do every thing which im- 
plies perfection ; a perfect, active principle, which can do 
all things with eafe, or without labour, and at once in the 
mou; perfect manner. He faid, " Let there be light, and 
there was light." This almighty, active principle in God 
is always under the direction of infinite wifdom, and li- 
mited by the nature and reafon of things. It may be 
faid, that there are fome things which Omnipotence can- 
jiot do. God cannot deny himfelf, or make both parts of 
a palpable contradiction true, or a moral evil good, or a 
moral good evil ; for thefe are natural impoiubilities. It 
is evident that divine power, which belongs to God, is 
always tinder the direction of infinite wifdom, and limited 
by the other divine perfections, and the nature and reafon. 
of things. This is the idea which the Scriptures give us 
of the power of God. The Pfalmift faid, " Twtce have 
I heard that power belongeth unto God;" Job faid, " J 
knpw, O Lord, that thou canft do every thing ;" and 

OUT 



22 The Being and Perfections op God. 

our Saviour faid, " With God all things are poffible ;" 
which is to be underftood with the above limitations — 
whatever is confident with divine perfection, and the na- 
ture and reafon of things. Therefore it follows that God 
can in no fenfe be the author of fin, or by h;s almighty 
power make men wicked, for tnat Would not be the exer- 
cife of power, but it would rather prove that there was 
no power, that is, that there was no fuch being as an al- 
mighty, wife, good and holy being. Therefore let God 

be true, though man fhould be found falfe This reminds 

us that we have to mention another perfection j and- 
that is — '- 

8. Truth, or the divine Veracity. This attribute, when 
applied to God, implies not only veracity, but Ftuthfufaefs. 
Ke is not only abfolutely true in all that he fays, but 
faithful to perform all that he has promifed or threat- 
ened. This is tHe fenfe in which the Scripture confiders 
%*eracity, when applied to God ; therefore- truth and 
faithfulnefs are .fpoken of together, as implying each 
ether: " Thy counfels, O God, of old, are faithfulnefs 
and truth. ,, And when God was about to clofe up the 
vifion which he had opened upon his fervant John, who 
bore record of the word of God, and the teftimony of 
J efus, he faid, " Write, for thefe words are' true and faith- 
ful." The words of God are perfectly true fayings, and 
all that is therein predicted fhall be exactly fulfilled ; the 
promifes of good accomplifhed, and the threatenings of 
evil executed. Truth in a fpeaker implies a ftrict cor<- 
refpondency between the declarations of his words, the 
fentiments of his mind, and the reality of things : now 
this correfpondence may not always be found with finite 
minds, where the fpeaker may not be chargeable with 
falfehood, becaufe he may be miftaken with- refpect to the 
reality of things, though his words and fentiments may 
correfpond j but with the Eternal and all Comprehen- 

five. 



The B&ing and Psrfsctioxs op God. 23 

five Mind there is a perfect rectitude of will, the perfec- 
tion of knowledge, and an infallibility of underftanding ; 
he therefore ever maintains a Hri£t correfpondence be-? 
tween his words, the fentiments of his mind, and the re- 
ality of things : as, for inftance, when he declares a thing 
to be fo, or not, it is really as he declares ; when he com- 
mands us to do any thing, it is his will or mind that we 
fhould do it ; when he forbids us to do any thing, it is 
his will that we fhould abftain ; when he declares any 
tiling future, that will certainly come to pafs exactly in 
the time and manner he had foretold it. If the declara- 
tion is abfolute, it will abfolutely take place in the time 
and manner declared ; if it is conditional, it will certain- 
ly come to pafs when the conditions are complied with, 
for it is his mind, and " he is a God of truth, jufc and 
right is he." His faithfulnefs chiefly refpects his pro- 
mifes, and their accomplifhment. When he promifes a 
good to certain perfo.ns or characters, he adds an obliga- 
tion of juftice to that of his word; for when he promifes 
■•he confers a right on them to whom the promife is made, 
though the good promifed was all of rich and free grace. 
Therefore the Apoftle obferves, that the crown of life 
.would be conferred by God, as the righteous judge, on 
all the faithful, though that crown was the free gift of 
God through Jefus Chi lit our Lord, becaufe it was pro- 
mifed through him to all fuch, by the God of truth, who 
cannot lie. That this perfe<5Hon eminently belongs tp 
God, is evident, both from the light of nature, and di- 
vine revelation. The very nature and reafon of things, 
or the dictate of the confeious mind, tell us that truth 
and faithfulnefs are perfections jhat belong to all intelli- 
gent beings ; and the want of them implies not only 
great imperfections, but great, if not the worft, of crimes ; 
therefore infinitely removed from the all-perfect Deity. 
Truth and faithfulnefs are fuch perfections, that a hea- 
then once faid, " If the gods were to become vifiblc, their 

bodies 



24 Tub Being and Perfections of Gob. 

bodies would be compofed of light, and their fouls of 
truth :" and the* Scriptures every where afcribe this per- 
fection in the higheft degree to God. Samuel faid, " Now 
O Lord thou art God, and thy words are true and faith- 
ful : ;" the Pfalmift fays, " The paths o£ the Lord are all 
mercy and truth ;" Mofes fays, " The Lord our God is 
abundant in goodnefs and truth." In one word, it is 
impofiible that it ihould be other-wife ; his truth is as 
Immutable as his juftice, as unalterable as his nature, and 
as infallible as his wifdom : what he has faid has been 
•upon the principles of eternal and unalterable reafon ; he 
will therefore as certainly perform the thing that has 
: gone out of his mouth, as he himfelf fhall exift ; for, if 
one jot or one tittle Ihould fail, he would ceafe to be true, 
.and therefore ceafe to be the true and living God : fo 
that the divine veracity is as it were the bond of all the 
perfections of the Deity, the ftrength of the divine go- 
vernment, the fupport of the univerfe, the hope and com- 
fort of all the faints. The divine veracity is the key note 
in that facred anthem fung by the angelic hofts, when 
.united with the affembly of glorified faints. They fet to 
their feals that God is true, and ftri&e up an anthem in 
celebration of the divine veracity — " Great and marvel- 
lous arc thy works, Lord God Almighty, juft and true 
are all thy ways, O thou King of Saints : who fhall not 
fear thee, O Lord, and glorify thy name ? for thou only 
art holy." 

Thus I have endeavoured to lead you into fome right 
apprehenfions of the true and living God, declaring unto 
you him whom too many ignorantly worfhip. I have 
ufed not the enticing words of man's wifdom, but as 
great plainnefs of fpeech as I have been capable of on fo 
fublime a fubjeft. My chief aim has been, to inftrucT: the? 
ignoran .daily the young mind, and thofe who have 

not time nor difpofition to think ferioufly and properly of 

•that 



Tun Btm$ and pERTScrioM or Goo* tf 

that Being in whom they live and move and have their 
exiftence. No doubt there are fome, even in this enligh- 
tened age, who would be confounded at that plain and 
fhort queftion, What is God ? not becaufe they are either 
totally ignorant of him, or are difpcfed to deny him, but 
becaufe they have not accuftomed themfelves to think fe* 
rioufly or properly of him : he is not in all, nor in hardly . 
any, of their thoughts ; they do not inquire in earneft, 
Where is God my maker ? From the dictates of nature, 
the voice of reafon, and the force of education, they con- 
clude that there is a fupreme being, and that he ought to 
be worfliipped by his rational and intelligent creatures, 
and therefore pay him fome ads of homage and worfhip, 
in private or public, without perhaps fo much as once 
thinking what kind of being he is, or what fort of wor- 
ship and homage is due to him. Now the .worihip of 
fuch is much like that paid by the Athenians to the un- 
known God, and the infcription on their altar would be 
like theirs. And there are others who know God* but 
glorify him not as God ; who, while they profefs with 
the mouth that there is a God who judgeth in the earth, 
yet fay in their hearts that there is no God. The fpirit 
and language of their conduct is practical tv£delity. 

Now, that I might awaken in fome a ferious and prac- 
tical fenfe of the ever-living Jehovah, that thoy might 
realize themfelves in his prefence, and think, and fpeak, 
and act, for the future, in a manner worthy of that fpiri- 
tual, holy, wife, jufl and good Being whom they have too 
ignorantly worfhipped ; and that the profane and pre- 
fumptuous tranfgrefTor might be reclaimed, and reduced 
to the love of God, and the practice of thofe things which 
are pleafing in his fight, through Jefus Chrift ; I have, in 
a concife, and I hope in an intelligible, manner, difcourfed 
on the natural and moral perfections of God. And now 
what improvement fliall we make, or what influence 
lhould j thefe ferious and fublirae truths have upon our 
hearts and lives ? D They 



26 The Being and Perfections of Gob* 

They fhould at lead engage us, when we addrefs him, 
to do it in fuch a manner as is worthy of a being pofTefTed 
cf the moft adorable and amiable perfections, proper to 
command our reverential fear, excite our ardent love, and 
to produce that fmcerity, and that undiflembled upright- 
nefs, in which alone he takes pleafure. Let us not rufl* 
into his prefence as the horfe ruiheth into the battle, or a* 
inconfiderately as a fool goeth to the correction of the 
ftocks ; nor fhould we be fatisfied with only uttering over 
a dull form of words, more like a fenfelefs charm addref- 
fed to a dumb idol, than a fjuritual facrifice offered to the 
ever-living Jehovah. 

i. Is he not only a being of infinite rmd unerring rea- 
fon, but the origin of all intelligence ? Let us pay hira 
our grateful acknowledgements, that he made us reafona- 
ble creatures — breathed into us the breath of life : for 
" verily there is a fpirit in man, and the inspiration of the 
Almighty gave him underftanding." Let us never ad 
below this noble character, or fubject our reafon to the 
tyranny of the pafHons, prejudices and lufts. Often fhould 
we call ourfelves to an account, and inquire whether wc 
act a reafonable part, and devote our rational powers to 
him from whom wc received them ; yielding our bodies 
and fouls to him as a fort of living facrifice, which is our 
moil reafonable fervi.ee 

2. Is he good, good in himfelf, and good to all — whofe 
tender mercies are over all his works ? He rryide a world, 
and made man, that he might have r obje£te on whom h* 
might beftow his bounties. Let us then return him our 
mofl unfeigned thanks for the benefits of creation, for the 
bounties of providence, and for the diftinguifhing bleffings 
of grace ; and let his goodnefs lead us to repentance, and 
animate us to a Kfe of gratitude and obedience, and d : S- 
pofe us to do good to our brethren of mankind, as we 
have ability and opportunity j that we may be, and ap- 
pro 



fffi &ntit+ avd Perfections of Gos. 27 

£ear to be, the children of that God who does good tor 
the evil and unthankful, and fendeth his rain on the juft 
and unjuft. 

3. We have heard that he is not only good, hut mer- 
ciful. He pitied our fallen race, took our cafe, when it 
had become defperate, into consideration, and, from Ins 
felf-moving benevolence, and rich and free mercy, laid 
help on one mighty to fave, and in the fulnefs of time fent 
his beloved Son into our world, not to condemn the world, 
but that the world through Jiim might have life. O let 
his mercy, which has interpofed between us and ruin, and 
which has appeared unto all men injiis gofpel, teach us 
to deny ungodlinefs and worldly 1 lifts, and to live fbberly, 
righteoufly and godly in this prefent world, looking for 
the blefTed hope, fo that we may not receive this grace of 
God in vain ; and let the bowels of mercy, which moved 
towards us, fill us with compaflion for others in diftrefs, 
and let us aim to be merciful, as our Father who is in 
heaven is merciful. 

4. He is jufl ; a God of judgment, by whom actions- 
are weighed. This teaches us that we mould live righ- 
teoufly, rendering to God the things which are God's, and 
to Caefar the things which are Cxfar's. We mould do 
juftice to Ourfelves — feek, fecure and promote our higheft 
intereft ; and beilrictlyjuil to all men, doing to others at 
all times as we would have others do to us in change of 
circumftances. 

/. He is holy. This we faid implies all moral perfec- 
tion. Let us then venerate this amiable attribute, and 
ftand at a diflance from all fin and moral evil, and with a 
pious caution fhun the very appearance of it ; never make 
the bold experiment how near we may approach its dan- 
gerous boundaries without being chargeable with pofitiye 
guilt ; but let us feek earneftly the fan&ifying influences 
cf the bleffcd Spirit, that we may be fanctlfted wholly, and 



2§ The Being anl Perfections or Oon* 

be holy as he who has called us is holy ; that we may ht 
pleafing to him who is always delighted with the refem- 
blance of his own moral image in his intelligent creatures, 
efpecially with the refemblance of the divine purity j that 
attracts his heart, that fixes his facred complacency. Of* 
a holy foul he fays, " Here will I dwell, for I have 
defired it." 

In one word — Is he wife and powerful, true and faith- 
ful ? Let the confideration of this excite us to acquiefce 
in all providential events, calmly confiding in his exten- 
five protection and immutable veracity ; and, confeious of 
our own weaknefs, and that it is not in man to direct hit 
way, let us afk wifdom of him who giveth to all liberally, 
and upbraideth none ; and, fenfible of our own inability, 
let us truft in the Lord Jehovah, in whom is everlafting 
ftrength. While we are ready paffionately to conclude 
that all men are liars, let us truft in the God of Truth, 
for ble/Ted are all they that put their truft in him. He 
h a rock, and his way is perfect; and judgment and 
•truth are the operations of his hand. 

It is our duty, honour, intereft and happinefs, ever to 
pleafe a God of fuch perfections ; and when moral vir- 
tue fprings from right apprehenfions of the great and 
blefTed God, and an internal conformity to his moral 
image, then it becomes the fruit of fanctifying grace ; 
and, having our fruit unto holinefs, the end will be etej?^ 
*al life and blefledneis. 



DISCOURSE 



Difcourfe n. 



The Divine, Moral and Mediatorial Charaftet 
of the Lord Jesus Christ. 



MATTHEW, xili. 42. 
What think ye of Chrifl ? ivhofe fan is he? 

TO form light apprehenfions of Jesus Christ, and 
to have thofe apprhenfions take hold of the heart, 
fo as properly to influence the life, is eifential to that reli« 
gion which he came to reveal and eftabliih in the world. 
For want of this, the Jews treated the blefTed Jefus with 
contempt, and rejected both his perfon and his gofpel. 
They formed very falfe apprehenfions of their prcmifed 
and expecled MeffiLih. Miilakmg the Sacred Oracle, and 
entertaining wrong notions of true greatnefs, they con- 
cluded that he would come in all the apparent grandeur 
and external pomp of an earthly prince ; that he would 
ereft a political monarchy among them, make Judea the 
centre of his kingdom, and Jerufalem his royal city, 
where he would fix his palace, and keep his court. Be- 
ing prepoffefled w ; th thefe wrong apprehenfions, asfcon as 
they beheld the humble form in which Jefus of Nazareth 
made his firil appearance among them, they defpifed 
him, and rejected both his perfon and the meffages which 
he brought ; for, when he came to his own [nation] 
they received him not : but contemptuously inquired, 
D 2 « Caa 



jo The Character or Christ, 

«' Can there come any good thing out of Nazareth ?*f 
though he came (except his uncourtly appearance) with 
demonftrations of his divine original, which proved him 
to be the true and long-expected Meffiah who was to 
come, and that they need not look out for another. 
The fcribes, pharifees, and fadducees, the ruling party, 
Created him with fcorn, and reprefented his peculiar doc- 
trines as juft matter of ridicule ; and, that they might 
draw the odium of the common people upon him, they 
artfully endeavoured to entangle him in his talk, and to 
puzzle him with hard and perplexing queftions, feveral 
of which we have in our context ; as that in the 1 7th 
verfe — " Is it lawful to give tribute to Caefar, or not ?" 
This queftion was put to him by the difciples of the pha- 
rifees, with the herodians, men of different fentiments, and 
•in different interefts : the pharifees ftrenuoufly maintain- 
ed, that the Jews, being the covenant people of God, 
ought not to pay tribute to a Gentile prince or lord, and 
die herodians as warmly plead for Csefar's authority ; fo 
that, let him anfwer which way he would, he muft either 
draw upon him popular refentment, as the betrayer of 
the liberties of a free people, or expofe himfelf to an ac- 
cufation of fedition or treafon againft Caefar. But his 
anfwer was fuch as left his enemies no room to form an 
accufation againft him : " Render to Caefar the things 
which are Caefar's, and to God the things which are 
•God's." Another perplexing queftion was put to him 
by the fadducees, about the refurrection of the dead, and 
a future ftate, both which they denied. They put the 
^afe of a woman who had had feven hufbands in this 
world fucceiTively, and then afk whofe wife fhe would be 
be at the refurredtion ; for they all had an equal claim to 
her in this life. His anfwer to this queftion was fuch as 
fully proved the doctrine they denied, and fhowed that 
their error as to the refurrection and a future ftate fprung 
from grofs ignorance of the Scriptures and the power of 

God* 



Tax CsjucTti 6t. Casnl*. %i 

0od ; and carried fuch convi&ion along with it, as afto* ■■ 
nillied the multitude, and filenced the fadducees. A 
third queftion was afked him by a captious lawyer, with 
the fame ill-natured defign. This queftion referred to a 
difpute which fubfifted among the fectaries of that day, 
about the preference to be given to the ceremonial or the 
moral law. He afked, " Which is the great command- 
ment of the law ?" Our Saviour anfwered, " This is the 
firft and great command of the law — Thou fhalt love 
the Lord thy God with all thy heart ; and the fecond is 
like unto it — Thou fhalt love thy neighbour as thyfelf :" 
fo making fupreme love to God, and impartial love to 
our neighbour, the bafis of chriftian morality, and the 
-operating principle of univerfal obedience to all the com- 
mandments of God, without giving the preference to 
any, either moral or pofitive : which fruftrated the ma- 
licious defign of the crafty querift, and put him to fl- 
lence. Then our divine Lord in his turn put the feriouS 
and interefting queftion of my text — " What think ye of 
Chrift I whofe fon is he ?" They faid, « He is the fon. 
of David ;" which indeed they could not reconcile with 
David's calling him Lord. I fhall humbly attempt an 
anfwer to this queftion, and fhew whofe fon he is, and 
what we fhould think of him. That I may do this in as 
plain, concife and intelligible a manner as I can, I fhali 
endeavour to unfold and difplay his divine, moral and 
mediatorial offices andxeharacters. I do not expect to 
fatisfy the curious, or remove every objection ; but I 
hope to lead the young and candid inquirer into the 
knowledge of Chrift Jefus, and to benefit the rifmg gene- 
ration, whofe edification I have chiefly in view. 

I. We fliall take a view of his Divine CharaBer. 
And it is evident that he pofTefTes the natural and moral 
perfections of Deity, and that we fhould think of him as 
truly divine ; the brightnefs of the Father's glory, and 
the exprefs image of his perfon j and in tins refpeel: we 

ftiould 



ja Tmx Cbaxactek m Cuti&r* 

mould honou: the Son as we honour the Father. Af # 
for inltance, he is omniprefent — a perfection peculiar to Dei- 
ty, not communicable to any mere creature, how exalt- 
ed foever he may be : for it is faid of God, that he fills 
ail places with his prefence : " Can any hide' himfelf in 
fecret places that I mould not fee him ?" faith the Lord : 
"do 1 not fill heaven and earth ?" i. e. there is no hiding 
from God, becaufe he fills all the infinite extemlon c£ 
fpaee. So the Pfalmift ftrongly and beautifully interro- 
gates in fuch a manner as plainly implies the ilrongefl 
affirmation : " Where fhall I go from thy Spirit ? whi- 
ther mall I flee from thy prefence ? If I afcend to hea- 
ven, thou art there ; or if I make my bed in hell, behold, 
thou art there," &c. That heaven, earth and hell are 
full of the divine prefence, and every part of the univerfe 
lies under the infpecting eye of Jehovah, is a truth which 
the wifer heathen admitted.* In the fame verfe Jefus Chrifl 
is faid to be prefent every where. The apoftle Paul fays, 
" He filleth all things." So he promifed to be with two 
or three of his fincere difciples, whenever they mould 
meet for religious worfhip in his name. He could not 
fulfil this promife without he is omniprefent, for there 
may be a thoufand of thefe little aflemblies at one and 
the fame time, a thoufand miles diftant from each other. 
So he promifed to be prefent with his faithful difciples 
in the difcharge of their duty, to the end of the world ; 
which would be impoflible without he is prefent in all 
places at one and the fame time, and throughout all 
times, in all places, where he had or ever will have dif- 
ciples, to the end of the world. He therefore fills all 
things — is in all places, in heaven, on the earth, in public 
and private afTemblies, in and with every individual, at 
one and the fame time, and at all times ; and is there- 
fore omniprefent in a proper and divine fenfe. 

2. Jefus- 
* Omnia flena Jovi. JurzN. 



'Tee CuAKdCfik of Chjust* 33 

2. Jefus Chrift is eternal and . immutable ; and eternity 
and immutability are efTential and incommunicable attri- 
butes of the Deity. I mention thefe together, becaufe 
they imply each other ; and I mean to be as concife and 
plain as poffible. It is afferted, that Jefus Chrift is 
" without beginning of days, or end of life :" it is faid, 
he is the Alpha and Omega, the Firft and the Laft :" it 
is faid, that " Jefus Chrift is the fame, yefterday, to-day 
and forever." He who is without beginning of days, or 
end of life, the Alpha and Omega, the fame, yefterday, 
to-day and forever, muft be eternal and immutable : but 
Jefus Chrift is faid to be fo, and is therefore pofTefTed of 
all thofe incommunicable attributes of the Deity. 

3. Jefus Chrift is omnifcient — another natural and in- 
communicable attribute efTential to the Deity ; which 
implies a full and perfect knowledge of all things paft, 
prefent, and to come, with all the thoughts, purpofes, 
<lefigns and projections of intelligent and moral agents : 
and this knowledge is alone the prerogative of God. 
Solomon juftly obferres, " Thou, (fpeaking of God) 
even thou only, knoweft the hearts of the children of 
men." This fame knowledge the blefTed Jefus auumes, 
and fays, " I am he who fearcheth the heart." And Pes- 
ter, addrefling himfelf to his divine Mafter, fays, " Thou 
knoweft all things." John fays, " He knew what was 
in man ;" and Matthew fays, that " he knew their 
thoughts :" nay, he fays himfelf, that as the Father knew 
him, fo knew he the Father ; putting himfelf in point of 
knowledge upon a level with the adorable Father. Now 
it is certain that he who fearcheth the heart, he who 
knows the thoughts of men, and is in them — nay, that 
he who knows God in the fame manner as he is known 
of God, muft be pofTefTed of omnifcience in the fulleft 
fenfe : and it is certain that Jefus was and is pofTefTed of 
this knowledge in the fulleft fenfe, and therefore muft 
be properly and truly divine~-the true Cod, and Eternal 
Life. 4. Jefus 



34 Tms Character or Cittist* 

4. Jefus Chrift is omnipotent. He affumed this c~ha- 
r after when he opened his vilion upon his ancient and be- 
loved difciple John in the ifle of Patmos — when he faid, 
I, who teftify thefe things, am the Firft and the Laft, the 
Almighty. King David too, when celebrating his con- 
queft, by the power of grace and truth, over the Gentile 
world, calls him the Moft Mighty.' And the prophet 
Ifaiah exprefsly calls him the Mighty God, even wheft 
he fpeaks of him as a child newly born. Paul, the a- 
poftie of Jefus Chrift, who had felt his power, and found 
it to be almighty, (when it ft ruck him to the ground, 
broke his heart, and difarmed him of all his perfecuting 
rage, even when it was wrought up to the higheft pitch of 
mad fury) exprefsly calls him the Great God. In the 
/iiouth of thefe three witneflcs, l>aviJ, Ifaiah and Paul, 
*he truth, I think, muft be eftabKfhecL And now I would 
repeat the queftion of the text — " What thiak ye of 
Chrift ? whofe fon is he V* If he is omniprefent, eternal, 
immutable, omnifcient and omnipotent, he cannot be the 
fon of any mortal, or the offspring of any creature ; but 
he muft be the fon of God; the brightness of the Fa- 
ther's glory, and the exprefs image of his perfon ; equal- 
ly partaking of, and pofleflmg, the natural and incommu- 
nicable perfections of the Deity ; which will appear with 
greater evidence when we come to confider his works, 
which demonftrate his juft claim to Deity. The works 
which we mail examine are thofe of creation, providence, 
miracles and grace, all which are afcribed to him, as the 
divine agent. 

1. The works of creation are afcribed to him : and to 
create is to bring into 'real exiftence what before had no 
exiftence ; and this is emphatically the work of God. 
Creator is one of the titles by which God maketh himfelf 
known : " Haft thou not heard that the Everlafting God, 
the Lord, the Creator of the endi of the earth, fainteth, 

not r* 



Tnx Cbjxjcter of Christ. $$ 

flat ?" So that the Everlafttng God, Jehovah and Creator, 
are fynonimous terms, and mean the fame Great Builder 
of the Univerfe ; and he who built all things is God : 
and this divine work of creation is, in a great variety of 
paflages of Scripture, particularly afcribed to Jems Chrift; 
as, in the i ft of John's go.fpel, ver. 3, " All things weru 
made by him, and without him was not any thing made 
which was made." Here is a double universality to 
ftrengthen the a/lertion, and fhew that thefe words can- 
not be taken in any fuch qualified or limited fenfe as to 
make it poffible, by any rule of interpretation, to apply 
them to any creature, how great or powerful foever that 
creature may be : they plainly afct, and as plainly 
prove, that Jefus Chrift is equal in glory and power 
with the Father of the Univerfe, the Creator of all 
things. Agreeably to this, it is exprefsly faid, that the 
Worlds were made by him, net only vjfible, but inviiiblc, 
with all their ran&s and orders, which are called prici- 
palities /«tf\4 .powers, thrones and dominions : by him, it 
is alfo jfatid, *vere.«created all things which are in heaven 
and in the earth 4 , and that for him, for his pleafure, they 
,are and were created. Now, fo long as words of divine 
infpiration retain any meaning ; fo long as we can con- 
vey or receive any clear and diftinct ideas by the pHaineft 
words, and the mod exprefs terms, we "can make ufe of, 
I think we muft conclude that the works of creation are 
equally to be afcribed to Jefus Chrift as to God the Fa- 
ther — that he is the creator of all things : and he who 
creatcth all things is God. —We pafs to jeoniidjer — 

2. The works of promdmce, which are God's works, 
moil holy, wife, powerful, preferving and governing all 
Jiis creatures, and all their actions ; and indeed the works 
of creation imply thofe of providence : for he who made 
all creatures and things can only preferve them in order, 
$nd direct them to their proper end. And this work of 

providence 



$6 Tub Charactsr of Cx&nf* 

providence is exprefsly afcribed to Jefus Chrilt : for thd 
Apoftle fays not only that all things were made by him 
and for him, but that by him all things confift ; k e. it 
is by his powerful providence that all things which have 
been made by him are preferved by him, and are con- 
trouled and directed to their various ends and ufe, in 
their various orders and motions : it is by his providence 
that all things are what they are. And, left it mould 
be underftood as though he acted by a delegated power, 
as God's vicegerent, or deputy-governor, in the king- 
dom of providence, it is affirmed, that he " upholdeth 
all things by the word of his power." If he upholds and 
governs all things, then he rauft have all providential 
events in his hands, and under his controul, and muft be 
fupreme in the kingdom of providence. And, as a fur- 
ther evidence of his fupremacy in providence, he is the 
conftituted Judge of jbuman actions, and will prefide on 
the final day, and affign to* men rewards and punifh- 
ments ; for we are allured, from his - own mouth, that 
" the Father judgeth no man, but hath committed all 
judgment unto the Son, that all men might honour the 
Son as they honour the Father." Now it is faid that 
we muft all give an account of ourfelves unto God, and 
yet it is affirmed, that we muft all, fmall and great, ftand 
fcofore the judgment-feat of Chrift : therefore it is plain 
that Chrift is God. And, agreeable to this, when the 
prophet Zechariah defcribed the judgment day, he laid, 
" The Lord my God mall come, with all his faints with 
him, and he fliall be King over all the earth :" and this 
fume glorious perfonage, who mall come with all the 
faints with him, the Apoftle fays exprefsly is the Lord 
Jefus Chrift. Thus it appears, that he who upholds all 
things by the word of his power ; that he who controuls, 
governs and directs all things to their feveral ends, and 
fixes the final ftate of all the human race, and is expreffc 
ly called the Great God, the True God, and by the Pro- 
phet, 



The Character of Shrist, 37 

phet, the Lord! my God, and by the Apoftle, my Lord 
and my God, mu'ft deferve divine honours, and to be ac- 
knowledged the Supreme Lord of providence.— I pafs 
in' the next place to fpeak — 

3. Of his miraculous works. I fhall not pretend to give 
you a complete hiftory of his miracles ; for if all that Je- 
fus did and faid were written, the whole world would 
fcarcely contain the books, or it would be too volumi- 
nous for common ufe. I fhall only collect a few in- 
{lances, juft enough to prove that he had unlimited pow- 
er over every part of the creation, fothat all nature felt 
has power, and fubmitted to his authority. 

The inanimate part felt his power, and fubmitted : 
he curfed the fig tree, and it immediately dried up ; he 
commanded ,the fea, and it immediately obeyed him 
without refinance ; when the waves . ran high, at his re- 
buke they fubfided into a calm : he chid the winds, when 
they blew a ftorm, and they were at once huih and filent, 
- infomuch that all who beheld the miracle were aftonim- 
ed, and faid, " What manner of man is this, that even 
the- winds and fea obey him.]"* 

The animal world felt and fubmitted to' his govern- 
ment : The unbroke colt behaved in his hands as well as 
the beft managed horfe, though by the facred flory it ap- 
pears highly probable that he had no other bridle than a 
halter, and no other faddle than the outfide garments of his 
admiring attendants. And the fifli too, which are as much 
beyond human controul as the element they fwim in, 
even thefe obey his orders ; one of them paid his tri- 
bute, and thereby owned his jurifdiction over them. 
The fame miraculous power, or greater, di^d the blefTeci 

. V Jefus 

* The con/clous waters felt the po<w y r divine, 
ConfefSd tht God, and blujtfd them/elves to wine. 

E DrydeMo . 



3$ 'Tfyt CiURACTBR Of QflRISf, 

Jefus exercife over the rational ; part - of \he creation.. 
The human body and mind felt his; power, and found it 
. to be divine. He gave fight to thofe who had been born 
blind ; he unftopped the ears of the deaf ; he loofened 
: the tongue of the dumb ; he reftored cripples to the free 
ufe of their limbs, who had been lame from their mo- 
uthers' womb; he. rebuked malignant fevers, and they 
immediately left the difeafed perfon ; he cleanfed the 
polluted leper ; with a word fovereignly fpoke — / will, 
hejbouchw ; he cured the incurable paralytic ; he dif- 
pofrefTed evil fpirits, and delivered thofe who had been 
bound by Satan, reduced them to their reafon and 
.fenfes, and, what is much more wonderful, infpired 
ilbem with the temper and fpirit of the citizens ,of hea- 
ven ; for the divine Jefus exerted a force equally mira- 
culous over the mind as he had done over the body ; as, 
for inftance, he fo intimidated a whole affembly of fcribes 
and pharifees, that he drove them from their counters, 
which they had facrilegiouily erecled in the temple, and 
from their ungodly gains, unaffifted by any human aid, and 
armed only with a fmgle fcourge, ancl the energy of .a 
fhort remonftrance — " It is .written, My houfe fhall be 
called a houfe of prayerj but ye have made it a den of 
thieves," He flung fuch terror into a body of Jewifh 
officers, and Roman foldiers, who came to apprehend 
him in the garden, as that for a moment they were 
wholly difarmed of all their courage — a terror which 
blafted all their rage and fury, even though it was 
wrought up to fuch a pitch of mad frensy as to erafe all 
the tender fentiments of humanity ; for the facred text 
fays that they went backward and fell. to the ground,; 
and the. words which he made ufe of when he confounded 
his aifailants were in themfelves the moil gentle and 
kind — when he faw them advancing in a hoftile manner, 
with fwords and'ftaves, he .meekly alked, "Whom feek 
f€ ? they faid, Jefus of NazaretJv He faid, I am he ; if 



1T#£ ChiRj'ctER or fcStesta* j> : 

f jE feek me, let thefe go their way'." So (as one obferves) 
he capitulated for his friends, -while he implicitly .refigned 
himfelf their prifoner : but- his" words were with power : 
never man fpake like him.; The fame miraculous power- 
he employed in making difciples, that, he did in laying 
$>ro(lrate his enemies. He commanded James, John and 
Matthew, with an air of meek maje/ly, to follow him ; 
they all obeyed him, and became his difciples and con- 
ft^ant' followers : they received the call when they Were 
in the midfl of all* the ardours of fecular life ; they quh} 
their worldly views, to follow a defpifed Mailer. To 
Zaccheus, whofe curiofity to fee Jefus led him fo far to 
forget his rank as to run. before the crowd, and to climb 
a tree, that he might have a better profpect of him in th« 
midft of the furrounding multitudes, he only faid, "Com* 
down, for I muffc abide at thy houfe :" Zaccheus imme- 
diately obeyed* and received him joyfully, not only into 
hii houfe, but into his heart, where he had wrought 4 a 
mighty change ; from an oppreffive publican he becam* 
a benevolent faint ; and was willing to fhare his eftatc 
w r ith the poor, as an acknowledgment of a much greater 
favour- which he had- received from- the gracious Saviour 
of Tinners. Thoufands befides, who had been the tame 
flaves of the prince of darknefs, were by his almighty 
word, accompanied by divine grace, freed from darknefs, 
chains and guilt, and made the free citizens of heaven; 
matched (as one obferves) from the fuburbs of hell, and 
invefted with all the privileges of the Tons and daughters 
of the Lord God Almighty: which is the mod illuftri- 
ous of all the miracles which- the ble fled Jefus wrought* 
Mis miraculous power was not limited by the confines 
of mortality, but death and hell owned his fupremacy : 
the dead heard his voice, and came forth j for he ■ had 
power over the grave ; demon's left' their poffeffiohsj aild 
ftood trembling before- him, andaiked, with diabolical 
sonitcnntioiv « Art^ thou oome-t^torment-us ; before the 

time I 



t0 3T8S.-CB4HA.CtE* OF~CHRtm 

time ? we know thee, who thou art, the Holy One of 
God ;" and they dared not injure the mod defpicable 
animal ^without his leave. 

Andi as an addition to the glory of his divine cha- 
racter, he delivered himfelf as a God, and fpake as never 
man fpake ; he wrought his miracles in his own name, 
and by his own authority ; therefore he faid to the fick 
of the palfy, " / fay unto thee, Arife, take up thy bed, 
and walk" — to the leper, "/will, he thou clean" — to the 
dead he faith, " / fay unto thee, Arife" — and to the 
buried he cried with a loud voice, " Lazarus, come, 
forth." When he delivered his meflages, he put on an 
air of divine majefty : he did not ufe die ftyle of the pre- 
ceding prophets, who came with a Thus faith the Lordy 
but Verify, verily , I fay unto thee. 

And to all this we may add the united fuffrages of all 
the prophets, the apoftles, the faints below, and faints 
above, who have all fubferibed to his divine character ; 
who have all either exprefsly called him God, or have 
afcribed fuch perfections to him as would be blafphemy 
in them to do, if he was not God* or truly divine. 
David called him, My Jehovah ;" Ifaiah, The mighty God s 
Zechariah called him, Jehovah, my God ; Malachi cal- 
led him Jehovah ; St. Paul called him God over all, 
God manifeft in flefh, and the Great God ; Thomas 
called him his Lord and his God ; and the apoftle John 
calls him, exprefsly, the true God, and Eternal Life ; And 
the twenty-four elders, the reprefentatives of the Old and 
, New Teftament faints, have fummed up and united in their 
evidence, and exprefsly addrefs him under that glorious 
and incommunicable title, Lord God Almighty, And 
now what think ye of Chrift ? Whofe fon is he ? We 
rouft, I think, all with one voice fay, Verily he is the fon 
of God, worthy of divine honour and adoration ; and 
io honour the Son as we honour the Father. And this 

wiH 



7V* GHAKAcrm #f Gum^k- 

Will appeal* with illuftration if we take art impartial VieW 
of his moral character. If indeed he is poileffed of the 
natural and incommunicable attributes of Deity, w$ 
cannot doubt of his moral character ; nor cart it be 
neceffary to fay much on this; after what has been faid of 
his divine character. Yet, for the : beneflt of youth, jfbtf 
whom thefe difcourfes are principally defigned, I- would 
obferve — 

I. While he appeared in flem, he fulfilled all rlghteovf* 
nefs+ He was holy, liarmlefs, feparate-from fin. His hu- 
man nature was the immediate and miraculous produc* 
tiert of the Holy Ghoft, and therefore immaculately holy % 
free from that contamination which, through the early 
apoftacy, had polluted human nature in general. There* 
fore the angel, who brought to the' Blefled Virgin the 
news of his miraculous conception, faid, " The Holy 
Ghofl Urall come- upon thee, and the power of the High- 
eft mail overfliadow thee ; and' the holy thing which lhall 
be born of thee mall be called the Son of God" His 
heart was pure, there was no error in his judgment, no 
bias on his will, no mordinacy or alienation of affections j 
for we find that his firft delight was in the' fervice of 
God, in the- templej where, at twelve years, old, he was 
found fitting within the circle of the Jewifn doctors, hear- 
ing their learned diiquifitions, and modeftly affcing thent 
queftions, which difcovered fuch furprifmg genius, 
and fuch uncommon knowledge of divine things, as 
aftonifhed the venerable bench. And, when he entered 
upon public life, the twO fundamental principles of mo- 
rality, fupreme love to God, and benevolence to men, 
feemed to be wrought' into his very conftitution, and ac- 
tuated his whole life. The Holy Father faw the' innate 
rectitude of his foul,- and teftified at his baptifm, by a 
Toice from heaven — " This is my beloved fon, in whom I 
sw well pleafed.^ And, bellies bis irmoceney and in- 
El- uatfc 



4^ The Character, of €aRisn' 

nate rectitude of foul, he received on that occasion thi 
Holy Spirit, beyond meafure ; therefore he was fanclifiU 
ed and became holy to a degree beyond what any limit* 
ed nature befides ever was or could be. tlis exalted 
fiolinefs difcovered itfelf in the raoft fublime acts o£ 
piety and devotion, and an ardent defire to pleafe his 
Heavenly Father. We often hear of his retiring from a 
bufy crowd, and a noify world, that he might give vent 
to the facred paffion of love, in holy converfe with him 
whom he made it the ftudy of his thoughts, and the de- 
lightful employment of his life, always to pleafe j and his 
will was fo entirely wrought into a conformity to the 
divine will, that he could fay at all times, It is my meat 
and my drink to do the will of my Father who is in, 
heaven; and in the clofing fcene could fay, Q righteous 
Father, I have glorified thee on earth, and I have finifhed 
the work which thou gaveft me to do ; and now glorify- 
me with thine own felf, with the glory which I had with 
thee before the world was.. 

2. He was juft, as well as holy. He was prophened" 
of under the character of the J«ft One : " Rejoice great- 
ly, O daughter of Zion; behold thy King cometh unto 
thee. He is juft y having falvation." And the apoftle 
Peter, in his fpirited difcourfe, delivered to a very crowd- 
ed aiTembly (in Solomon's porch) joins the epithet juft to, 
holy, and afcribes them both to Chrift in a very emphati- 
€al manner. " Ye have," faid he to the guilty Jews, 
" denied the Holy One and "the Jujl<> and delired a murderer 
to be granted unto you." And even Pilate allowed hinv 
to be juft and innocent-, when he was conftrained to pafs 
the fentence of death upon him : " Take ye him, and 
crucify him ; as for me, I find no fault in him :" and, 
having wafhed his hands before his accufers, he faid, " I 
am clean (or I am innocent). of the blood of this juft 
man; fee ye to it.'* A»4 all his conduct correfponded 



T^SR CHARAt!<t£R OF CHRIST. 4£ 

With his character as the JuJIOne. " Render to God the 
the things which are God's, and to Csefar the things 
which are Caefar's," was a rule which he recommended 
to others, and ftrickly adhered to himfelf. In a word, he- 
was not only the author of that truly celebrated rule of 
univerfal equity, "Do to another as you would have 
another do to you," but daily illullrated its excellency and 
©xtenfive nature and ufefulnefs when reduced to practice, 
by Ihedding its falutary effects on all whom he had an op-, 
portunity to ferve, inJbciallife. — This leads me to add — »- 

3. He was good, without exception, and without an 
equal, except Him who is good to all, and whofe tender 
mercies are over all the works of his hands. He was 
not only ftridtly juft, but affectionately kind, to all — the 
good Mafter-^full of benevolence and goodnefs to all 
whom he converfed with,, or who needed his aid. He 
Was the good Shepherd, who cared fdr the fheep, and 
carried the lambs in his arms*. Goodnefs fhone eminent- 
ly in that part of his life which is held out in the facred 
writings to public view ; this part was fpent in teaching the 
ignorant, relieving diftrefs, and in feeking* out oppojrtu-J 
nities to do good ; he took many a weary ftep for the- 
benefit of mankind, infomuch that it was his diftinguifhing 
character, that he went about doing good. And when 
multitudes were brought to him, labouring under all 
manner of ficknefs and difeafe, he healed them all, with- 
out any other, consideration but the pleafure and fatisfac-* 
tion of doing good; therefore his goodnefs was difin- 
terefted, undiffembled, pure, divine goodnefs ; for it not 
only conferred the choiceft bleffings. on the bodies of the 
diftrefTed, but the richeft bleffing on their fouls : he not 
only fent them away, who were brought to him blind* 
dumb, deaf, lame, crooked, fick, &c. bleffed with fight, 
fpeech* hearing, ftraightnefs, free ufe of their limbs, fenfes, 
%\ health of body and compofednefs of mind, but with 

theic 



their fins pardoned* and their fouls -adorned* and enriched 
■fssth divine- grace ; for, according to his prophetic 
eharaeter, he opened the prifon doors to them who' werg 
Bound, he fet the captives to fin and Satan, free, and 
brought them who fat in darknefs into marvellous 
Rght ; for which purpofe he preached the glad tidings of 
gofpel grace to all who-. would : hear him. Hence we 
find' him not only in the temple, or in the fynagogue, ofi 
every fabbath day, but he^preached the everlafting gofpei 
on other days, fometimes on board a IhipY fometimes on 
the mountain's top ; when, as a flowery author expreifes 
it, " He made the mountain bis pulpit, the arched hea- 
vens his founding-board, and invited all who had ears, to 
hear his intrusions,, which dropped from his facred 
lips as the honey and as the honey comb." He was no 
bigot ; he did not confine his mftru&ions or his acls o£ 
kindnefs to his particular friends, but dealt them out to- 
all defcriptions with an impartial hand, and never fent 
any away unrelieved, who came with- a proper temper of 
mind to receive a benefit ; and he faid, " He, who doth 
the will of my Father, the fame is my mother, my fifter 
and brother. 5 '- And he clofed life — gave up the ghoft — in 
the exercife of the molt fublime -a<£t of goodnefs, extended 
to his very word enemies ; as appears from that dying" 
2-equefl for his murderers, enforced by a plea which no- 
thing but divine goodnefs could fuggeft. ■ " Father, for- 
give them," was his prayer y " for they know not whafc 
they do," was the plea- by- which he urged it. 

Having coniidered the leading and more efientiat 
Branches of the moral character of the Lord Jefus, and 
fhewn that we fhould always think of him as juft, holy 
and good, we fhould now proceed to fpeak of his medi- 
atorial characler : but, before we enter upon this, we mail 
attempt to remove fome objections which, with fome, 
may lie againft what has been, faid of his divine and 
jaoral -characler* - L It 



The Character of Christ. ±f 

f. It may be objected, that the doctrine of Chrift's di- 
vinity is unintelligible ; for to believe that Chrift is God, 
the fame in fubftance, equal in power and glory, with 
the Father, implies that there are either two Gods, or that 
two are one, both which are repugnant to reafon and' 
common fenfe, and therefore not' to be received as a 
truth :- — To which we anfwer^—- 

i. This objection is founded on ait entire mi flake ; for 
we are to receive many things for truths which to us in 
our prefent ftate are unintelligible, i. e. above our com- 
prehenfion ; it is the very bufmefs of faith to receive that 
which is fbr the prefent above our reafon to comprehend. 
Whatever is revealed to us, and fupported by an evidence 
we cannot refift, muft be believed by us, though we may 
not be able fully and clearly to conceive how it can corre- 
fpond with reafon ;. and if we allow the fcriptures of the Old 
and New Teftament to be divine revelation, then every . 
doctrine plainly revealed therein muft be believed by us ; 
for our faith in every Scripture doctrine ftands not in the 
wifdom of men, but is fupported by the teftimony of 
God : and to believe what God has revealed to us, is to 
make a good ufe of our reafon, even though what we be- 
lieve upon divine teftimony fhould be above our reafon te 
comprehend. 

2. Were we required to believe only what we clearly 
underftand, and fully comprehend, there would be no 
virtue at all in faith, nor any ufe for faith in the whole 
fyftem of religion ; for it is the very ufe of faith to confent 
to and cordially receive what for the prefent lies be- 
yond the reach of knowledge, bnt is revealed ; and, as the 
doctrine of the divinity of our Lord Jefus Chrift is a Scrip- 
ture doctrine plainly revealed, as I have proved, and that 
revelation (I take it for granted) you will allow to be 
from God, we have therefore fufficient reafon to beKeve it 
to be true j for it is the higheft act of human reafon to 

fubmit 



6$ Txs Character of Cumti 

fubmit to the teftimony of God. Let God be true, if 
every man is a liar. 

3. To believe that there are two Gods,, is a plain con- 
tradiction ; for there cannot be two fupremes— there can- 
not be two firft caufes— nor is this revealed, bur 
denied, in the Scriptures : they fay, there is but one 
only living and true God. But that the adorable Father - 
and his divine fon Jefus Chrift are one, is a truth as - 
clearly revealed, and as fully afferted, as any doctrine - 
of revelation; therefore there is fufficient reafon for " 
us to believe it, though it exceeds the bounds of our nar- - 
row and limited underftanduig clearly to conceive of it. 

The union of '..the Father and the Son is a myftery, we 
acknowledge, and it is likely it wHl remain a myftery to 
finite minds, forever ; for none by fearching can find out 
God ; none can find, out the Almighty to perfection : nor 
is it at all ftrange that it mould be fo, for Deity alone cai> 
fully underftand* itfelf. " It is' not flrange that a worm* • 
does not comprehend and underftand human nature; and 
there is fome proportion between a man and a worm, 
but none between the Creator and the creature. When 
we attempt the comparifon.we fmk below- nonentity, lefs 
than nothing, and vanity. . And, though the unity of the 
perfons in the Deity is above- our comprehenfion, yet it is 
n'ot ftrange that it mould be fo, nor does it imply any 
contradiction ; and, fince it is clearly and fully revealed 
in thofe facred waitings which we allow to be the word 
of God, it is : both our .duty, and it is highly reafonable, 
that we fnould believe- it ; for it is a noble .act of faith 
that we- mould believe things and truths revealed to us 
from God-, though they may appear to us the moft unlike- 
ly of the moft unintelligible ; and they who do thus be- 
lieve, merely upon the teftimony of God, when appear-. 
ances are againft it, are faid- to-be "ftrong in faith> giving^ 
glory to God*'" 

4» & 



Tm Character of Cmitr. 47 

4. It .may be objected, that Chrift is often fpoken of in 
Scripture as diftinct from, and in fome places inferior 
to, the Father, and therefore cannot be the fame, or truly 
divine : — To which we would anfwer — We own that he 
is in fome places fpoken of as diftincl from, and in fome 
others as inferior to, the Father : but then it is evident 
that he is in thofe places confidered in the diftinguifhing 
character of mediator, which is diftincl: from, and inferior 
to, that of his divine ; for a mediator ftands between thojfe 
parties he mediates for, and is diftincl: from both.: as a 
tiecefTary qualification of his mediatorfhip, he muft.be an 
impartial third, and ftand in the fame relation to both.; 
therefore he muft be both God and man, and, while he 
executes his high office, and mediates for God .with man, 
and for man with God, muft act in an inferior character, 
an impartial fervant to both: therefore he is-fometimes 
.fpoken of as the true God, as I have {hewn ; fometime* 
as really man ; and fornetimes as inferior to both God 
and man, impartially ferving both. in the execution of his 
-mediatorftiip. God calls him, by^his prophet, his fervant.;: 
41 1 will Wing i'orth my Servant, the Branch." And when 
Chrift entered, upon his work, as the .mediator, he ownecl 
-this inferior relation, and faid, " I do nothing of my- 
felf ; my Father is greater than I ;" -i. e. he ftrickly obferv- 
.ed the method and rules which were to be obferved in 
reconciling God to man; he had no feparate views of 
his own, but fteadily purfued the grand point, reconcili- 
ation, in fuch ways and by fuch rules as became an 
impartial mediator, upon the plan of grace agreed 
upon in the covenant of redemption. In the character 
of mediator, he acknowledged himfelf a fervant to man, 
as well as to God, and faid, " I came not to be minif- 
tred unto, but to minifter, and to give my life a ranfom 
for many." And it is with reference to his human nature, 
which he afTumed that he might be an impartial mediator, 
ifcat he is ever fpoken of as a .perfon diftinSt from and in- 
ferior 



4% • The Character of Christ. 

ferior to ; God the Father. And his fuftaining, and 
acting in, a diltinct character from, or inferior to, that 
which is properly divine, or peculiar to the Deity, can 
be no objection againft his divinity, or his being effenti- 
ally united with the adorable Father ; for it is' very cora- 
•mon for one and the fame perfon to.affume and act in 
different and diftinct characters. A king may affume 
and act in the character of a mediator between two other 
contending monarchs, and fo be equally a fervant to 
both, without unkinging himfelf. King Solomon, when 
his mother came to fee him and to make requeft to him, 
while fitting on his throne, as foon as he was informed 
of it, immediately arofe and went out to meet her, and 
conducted her. into, the palace, and feated her on his right 
hand. And was Solomon le.fs a king bee aufe he r when 
on the throne, affumed and acted in the character of a 
dutiful fon to his aged and honoured mother ? No, 
furely. Nor is the blefled Jefus lefs divine becaufe he con- 
defcended to act in the character of an impartial mediator 
between God and man ; for there is but one God, and 
one Mediator between God and -man ; who, being in the 
form of God? thought it no robbery to be equal with 
God, yet condefcended to affume human nature, and to 
appear in the form of a fervant, that he might be an 
impartial mediator, faithful in his truft, and_ableto faye 
to the uttermoft all who come unto God by him. — This 
leads us to fpeak more directly-r- 

III. Of his mediatorial character. A mediator 
is a manager between two ; one who reprefents 
both parties, between whom he mediates; he muft there- 
fore be equally concerned for both, and ftand equally 
related to both. And Jefus Chrift, being God and man, 
equally partaking of the entire nature of both, is a proper 
perfon to mediate between God and man. And for this 
divine work he muft be qualified, commifiioned, chofen, 
and faithful. i. He 



The Character of Gkrist. 49 

1. He was well qualified for the work; for, being 
a divine perfon, the brightnefs of the Father's glory, and 
the exprefs image of his perfon, he muft be equal to the 
work, and, being human, partaking of all the fmlefs in- 
firmities of human nature, as well as pofTefTed of all its 
perfections, he flood equally related to both, and equally 
.•concerned to maintain the honour, the rights and privileges 
of both the parties between whom he mediated. And it 
was neceffary, too, that the perfon undertaking to make 
peace between God and man, muft be capable of fuffering, 
as well as of doing, the will of God ; and therefore he 
-mull take on him the entire nature of man — a true body, 
and a reafonable foul — the complete human, nature: and 
this -.muft be fo united with the divine, as to make up 
but one perfon ; for a mediator muft be but one, and have 
no intereft of his own, feparate from the intereft of thofe 
"he mediates for ; therefore we read, " There is one medi- 
ator between God and man." This qualification Jefus 
"Chrift had, when the Holy Ghoftxame upon the Bleftect 
"Virgin, and the pov/er of the Moft High overfhadowed 
her, and formed that holy thing in her, the complete hu- 
man nature. When the divine nature was united to the 
human nature of Chrift, is not revealed, therefore it does 
not belong to, us critically to inquire. Some have fup- 
pofed that the myfterious unionwas formed as foon as the 
human body was complete in the womb of the Virgin ; 
others think it more probable at the birth, when Mary 
brought forth this flrft born, and laid him in a manger, 
where he had divine honours pa|d him by the fages of 
the Eaft. But others fay, that, as nothing appeared in 
him from the time of his birth till his baptifm, but 
what might be expected from fanctined humanity, they 
had rather think that the union of the two natures was 
not formed until he received that facred rite, adminiftered 
• by John ; when the heavens feemed to be opened, and the 
Holy Ghoft defcended in the vifible form of a dove, and 
F lighted 



tp 



The Character of Ghris** 



lighted upon him, when it was faid, that he received the 
Spirit without meafure ; and that this reception was the 
divine nature, which from that time took a perfonal pof- 
feffion of the human nature of Chrift, and from that time 
he acted in the fingular character of God, man', and me- 
diator. Be thefe various conjectures as they may, I will 
not determine which, or whether either of them, is true, 
but leave every one to judge for himfelf : it matters not 
when the union was formed, fmce it is evident that it was 
formed at fuch time as qualified him to be an impartial 
mediator between God and man — one capable of fullering 
the penalties due to the fmner, and necefiary to retrieve 
the honour of the violated law: for.it behoved him to 
take upon him flefh and blood, that he might fufFer, the 
juft for the unjuft, that he might bring many fons and 
daughters to glory. And, being thus qualified, he re- 
ceived commiffion to fave to the* uttermoft all who come 
unto God by him. This commiffion implied power to 
manage all the affairs in the kingdom of providence, to 
have all the events which may or can touch the heart, or 
influence men's lives, tempers, or paffions, in his hands, 
that he might make them all fubferve the intereft of his 
mediatorial kingdom, or render his mediation more fuc- 
; cefsful : to him therefore were committed the keys of the 
kingdom of providence, and the reins of God's providen- 
tial government were put into his hands. Agreeably 
to the prophetic ftyle,.one part of his mediatorial cha- 
racter was, that the government fhould reft upon his 
flioulder. And, as he was fupreme in providence, fo he 
had both the civil and religious polity under his influence 
and direction, that he might depofe or exalt when and 
whom he pleafed, check and controul, animate and in- 
fpirit, as he fhould find that it would beft fubferve the 
purpofes of his kingdom ; that he might fufpend or abo- 
lifh any temporary or pofitive laws, and enact others in 
"iheir room, and appoint fuch ordinances and public re- 
ligious 



The CHARAitttL 6T €ERltf. ijf 

ligious institutions as he faw would bell ferve the noble 
defigns of his providential government ; and therefore we 
are repeatedly affured, that all power was given unto him, 
both in heaven and in earth. And when he Was publicly 
inaugurated into the facred office, at his baptifm, it is faid, 
that he received the Spirit without meafure : it is added, 
that the Father loveth the Son, and hath given all things 
into his hands ; and in confequence of this was that ce* 
leftial mandate uttered with an audible voice, Hear ye him. 
His commilllon extends to angels, men and devils- 
through heaven, earth and hell ; for principalities and 
powers, and the rulers of darknefs, were made fubject to 
-him. He had all the hofts of the infernal pit at his com- 
mand, to reftram or permit at pleaiure ; otherwise they 
would have obftructed his mediation, and rendered all his 
attempts for a reconciliation abortive : therefore he was 
commiflioned to bear rule over all the foul and fallen 
fpirits ; and, though thefe Were the nrft w1k> openly and 
violently attacked him, yet they afterwards tamely fub- 
xnitted, and flood trembling before him, and in confterna- 
tion inquired, What have we to do with thee ?' "We know 
thee, who thou art. Art thou come to torment us before 
the time ? At another time they fubmiflively afked of 
him a permit to enter into an herd of fwine. Perhaps 
this tame fubmiffion was in part owing to that fhameful 
defeat which the moft fubtle and powerful of them ail 
met with in the ciofe of the forty days' temptation in the 
wildernefs of Galilee, when it is faid, the Devil left him 
(defpairing ever afterwards of gaining any advantage 
againft him) and angels came and miniftered unto him. 
And it feems that they were waiting in expectation of 
receiving, in addition to the punifhment they were fuf- 
fering for their firft rebellion, the full weight of his 
avenging arm, and fuffering all the juft demerit of 
their more recent crimes, for madly oppofing him and 
the beneficent defigns of his negotiating a peace between 
Cod and envied maty I# 



5-2 TBE GtiJtRACTER OF ChRIS'T;* 

In his commifllcn was contained^ a promife of the en* 
iighteningand fanclifying influences of the BlefTed Spirit, to 
awaken the attention, convince the judgment, and change 
the heart, of the fmner, and to fanftify the believer, and 
make him meet for the inheritance of the faints in light — 
admitted to the full enjoyment of the happy refult of 
Chrifi's mediation, when the redeemed will be an addition 
£0 his crown, of glory, the trophies of his mercy, and the 
dear pledges of his fuccefsful mediation. Without thofe 
gracious influences, his mediation would be in vain. Je- 
fus might have come, a/Turned our nature, obeyed and 
fuifered in our ftead— he would have laboured in vain, and 
fpent his flrength, his life and blood in vain — for man,. 
corrupt and obftinate man, would, without thofe blefTed 
influences, have remained irreconcilable, rejecting every 
propofal of an accomodation. Therefore in that facred 
§ontra& between the Father and the Son, the preliminaries 
were fettled, and the Holy Spirit promifed, who mould 
make the people willing in the day of Chrift's power ; i. e. 
while he was executing the. offices "of- his commiflion, the 
co-operations of the BleiTed Spirit would render his nego- 
tiations effectual to falvation. Therefore our blefTed 
Lord, before, he left this world, for the comfort of his 
difciples and his faithful followers to the end of the world,, 
faid, I will not leave you comfortlefs, I' Will obtain the 
promife of my Father, even the Holy Spirit, and fend him 
down unto you, and when lie fhall come he will teach 
you all things ; which promife was not fully to be accom- 
plished till he fhould finifh his work of humiliation, and 
return to that glory which he had with the Father before 
the world was. Being thus commiffioned, and fupported 
by the promife of the Father of every aid neceflary to 
render his mediation effectual, he cheerfully undertook 
the work, and generoufly made the propofals of peace and 
reconcilation known to men, by his doctrines, which were 
plain and full y for he taughfc as one having authority, and 

not 



The Character 6? Christ,- $% 

not as the fcribes, and warmly urged their compliance by 
all the motives proper to influence reafonable and gene- 
rous minds, enforced by his moft amiable example. 

And, by virtue of the fame commhTion, he empowered 
and delegated a fet of men, whom he had found faithful, 
to act for him, and in his name to renew the fame gracious 
propofals of peace, when he was gone to his Father's 
court in heaven, where he would act in another depart- 
ment of his mediatorial office — that of advocate and in- 
terceffor; and, for their encouragement, he promifed 
them his affiftance and prefence, faying, " Lo I am with 
you always, unto the end of the world ; he therefore who 
cefpifeth you defpifeth me, and he who receiveth you 
receiveth me," who fend you ; i. e. he who rejecteth the 
propofals of peace and reconciliation made by you in my 
name, I mall refpect as rejecting the propofals made by 
me ; and they who cordially clofe with the propofals 
made (according to my gofpel, by you in my name) I 
fhall receive, as if they fell in with the fame propofals 
made by me in perfon : and lie who thus receives you 
receives me, and he who receiveth me receiveth him who 
fent me, and fo is no longer at enmity with God, but 
reconciled, and interefted in all the bleffings of the new 
covenant, and which (hall be confummated in eternal 
life : — Which, brings me to what I have to mention ia 
the next place, viz. that — 

By his high commiffion, he had power to difpenfe 
eternal life to all them who believe. " We are fure that 
the witnefs of God is according to truth, and this is the 
tefti aony which God has given of his Son — that he hath 
given unto us eternal life, and this life is in his Son." He 
has commifFioned and appointed him to promife, enfure 
and confer eternal life on all who believe, or comply 
with the terms of reconciliation, as ftated in, and pub- 
lillied by, the gofpel. He is therefore fpokei> of in the 
F i iacred 



54 ¥hb Character of Christ. 

facred writings as the chief Corner-Hone, the Elecl and 
Precious, on whom refts all the chriftian hope of future 
bleflednefs. And, to fhew what ftrefs is to be laid on 
him, he is fometimes called the head-done of the corner, 
though he had been rejected by them whofe office it was 
to build up his church. And it is affirmed, that thofc 
who build on him, or believe in him, fhall not be con- 
founded. And his very name implied as much as this. 
His name Jefus was given him by the angel before he 
was born of his virgin mother, with this profefTed pur- 
pofe, that he might be viewed and confided m as one 
able to fave his people from their fins- — from the guilt, 
power and punifhment of their fins — and confer upon them 
complete falvation. And in the fame view we often 
hear him fay, " He who believeth on me hath everlafting 
life, and I will raife him up at the laft day," that the 
•whole man, body and foul, may fhare the bleffings of 
eternal life ; and, "-As the Father hath life in himfelf, 
fo hath he given to the Son life in himfelf, and hath 
given, him - authority to execute judgment, becaufe he is 
the Son of Man. Marvel not therefore at this ; for the 
hour cometh, in which all who are in their graves mail 
hear, his voice, and come forth ; they who have done 
good, to the refurrection of life." Nothing is more ex- 
preffive of his high commiffion, and unlimited authority 
to difpenfe eternal life to all them who believe. And 
having life in himfelf, as he is enentially God, who alone 
hath life and immortality ; and having authority from 
God, as mediator, to execute judgment — to prefide as h\ 
nal judge at the laft day- — and to confer eternal life on all 
who have accepted of and clofed with the terms of recon-. 
ciliation, and evidenced their fmcerity by doing good ; 
befpeaks his high commiffion, and fupreme authority in 
his mediatorial kingdom, And we have a very ftriking 
illuuration of his re&oral character and fupreme authori- 
ty, in the reprefentation which be has given us of the laft* 

day,. 



The Character of Christ* 55 

day, in the 25th of Matthew, from the 3 ift verfe, where our 
contemplations are led forward to that day when we are 
to look for him, defcending from heaven in all his divine 
and mediatorial glory, attended with the mining orders 
of angelic hofts, and, having feated himfelf upon a 
throne of judgment, giving orders to miniftering fpirits to 
affemble the world of mankind before him, when he will, 
with authority fentence or acquit, condemn or fave, ac- 
cording as they have or have not clofed with the propo-* 
fals of peace which he or his ambafTadors in his name, 
have made to them, and witneifed the fmcerity of their, 
faith in, and obedience to, the gofpel, by well-directed 
acts of charity and benevolence ; faying, " Come, ye 
ble/Ted of my Father, inherit the kingdom, prepared for 
you before the foundation of the world ;" and to thofe 
of an oppofite character, " Depart, ye curfed, into ever-- 
lafting punifhment, prepared for the devil 1 and his an- 
gels." Thus- 1. have fhewn you what we are to think of. 
Chrift as mediator? qualified for the work, and commif-.- 
fioned to.. execute it,.. 

I am next to fh'ew, that he has faithfully difchargedall r 
the duties of a mediator which belonged to his ftate of 
humiliation, and is now continually difcharging thofe- 
which belong to his ftate of exaltation. 

And it is a delightful truth, that he cheerfully fub- 
mitted to fuftain and fupport, with honour and fidelity, 
thofe characters, and to act in thofe offices, which were-' 
neceffary to fit and qualify him for executing that work ; 
and that he has faitlrfully performed all which properly" 
belonged to his ftate of -humiliation, and which we can- 
fuppofe were neceflary to obtain and fecure final falvation, 
for finful men. — And this I fhall endeavour to illuftrate, 
in a few particulars. 

1. He cheerfully undertook the great, the arduous and 
painful WQik. When the falvatioa of men became the 

fobjecV 



5 6 The Chaxjctex op Christ. 

fubject of confutation in heaven, and the inquiry vras 
made " Whom fhall we fend, or who will go ?" it is re- 
prefented as though the bleffed Jefus ftepped forward, and 
faid, " Lo I come, for I delight to do thy will, O my* 
God." And for this purpofe he became Immanuel — afc 
fumed our nature into a perfonal union with the divine 
nature ; for, inafmuch as- the children whom he under- 
took to conduct to glory- were partakers of flefh and blood, 
he himfelf took part of the fame, that he might become 
capable of yielding that obedience to his Father's law, and 
of making that atonement to the injured juftice of Hea- 
ven, which otherwife would have been trnpoffible. The 
redemption of the foul is precious, and would have ceafed 
forever, had not this propitiatory facrifice been offered. 
He therefore, affumed a mortal body, that he might have 
fomewhat to offer ; he fubmitted to be made under the 
law, to which he was under no necefiity of nature to be 
fubject ; he was obedient to human as well as divine 
laws ; he voluntarily aflumed and fupported the character 
of a fon, a fubjecl, and a fervant, that, by perfectly obey- 
ing and patiently fuifering, he might work out and bring 
in an everlafting righteoufnefs, which might juftify from 
all things. He alfo received the fanctifying influences of 
the Holy Ghoft, which perfected his human nature, 
which fitted and qualified him, as man, to offer unta 
God a facrifice which fhould make atonement for the fin. 
of man. 

And when we confider that this holy and immaculate 
Lamb of God was flain that he might take away the fin 
of the world, the blood which proceeded from his human 
body when it hung on the crofs might with propriety be 
called the blood of God, from that clofe and intimate 
union which fubfifted between the divine and human na- 
tures in the perfon of ChrifJ:. The Apoftle therefore char- 
ged the elders of the church at Ephefus to " feed the 
church of God, which he had purchased with his own 



The Character of Chris?. 5:7 

blood ;" and the apoille John fays, " the blood of Jefus 
.Chrift cleanfeth us from all fin, and he is become the au- 
thor and finifher of eternal falvation for us." 

To this end I have to obferve, that he has done all 
which we can imagine was neceffary for him to do, in the 
ftate of humiliation, in order to eifecT: and fecure our final 
falvation. Re left his Father's court, he came down to 
act as the Immanuel on earth, fbfpended for a while the 
ineffable glories of his divinity, and took upon him the 
form of a ferVant* Being found in fafhion as a man, he 
fubmitted to the infirmities, inconveniences and forrows 
of mortal life, and at laft to a painful death ; for he be- 
came obedient unto death, even the death of the crofs, 
that he might atone to the injured juftice of God, and 
purcliafe forfeited happinefs for man, and furnifh him- 
with thofe endearing motives and confiderations, which 
might powerfully engage him to holy love and obedi- 
ence — confiderations and motives drawn from his unpa- 
ralleled love and goodnefs, which conftraiii to undiffem- 
bled love and obedience, more ftrongly than thofe which- 
are drawn merely from re afon or future rewards: for' 
love is ftrong as death, and in many inftances, efpecially 
in days of primitive chriftianity, it has proved to be ftron- 
ger ; for they counted not their lives dear unto them, fo 
that they might win Chrift, and finifh their courfe with 
joy. Many cheerfully refigned life, when they could no * 
longer hold it confidently with their fidelilty to their di- 
vine Mafter, and fubmitted to death in all its mod horrid 
forms, rather than do any thing unworthy the love they 
bore to their dear Redeemer. This love animated and 
conftrained them to refift unto blood, ftriving againft fin. 

Having finifhed his embafTy on earth, and clofed the 
fcene of his labours and fufferings, he at length returned 
to his Father, that he might appear in the prefence of God 
for us; where he refides, making continual interceffion 

for 



5<> Vhe CllARACtER tF CffRlSf* 

for Us. — This leads us to obferve — that he has done, and 
is continually doing, what belongs to his ftate of exalta- 
tion, and is neceffary to effect, and fe^cure eternal falvation 
for all them who believe. 

Here we are to view him in a very different character, 
and as a&ing chiefly in his prieftly office, though he 
does not fufpend his prophetic or kingly offices ; for he if 
yet teaching by his word, by his minifters, and by InY 
Spirit, and is a prieft on his throne, ruling in the king- 
doms of nature, providence and grace. He is yet in veiled 
with all power, both in heaven and in earth, and will 
reign till he has fubdued all things to himfelf, and ob- 
tained a final conquefl over his enemies, of the apoftatc 
angels or apellate men, and fafely conducted all his faiths 
ful ones to glory, and fettled all the affairs of his media- 
torial kingdom ; then he mail reiign the kingdom unto 
the Father, and God in-all be All in AIL He lhall no lon^« 
ger act hi a feparate Of inferior character to the Father* 
though he will be forever adored by glorified faints as the 
Lamb who was flain, and who redeemed them to God 
out of every nation and tongue and tribe and kingdom on 
the face of the earth, and made them kings and priefts to 
God. But that part of the work which Chrifl is carry- 
ing on continually in heaven is interceffion ; and this be- 
longs to his mediatorial character. The author of the 
epiitle to the Hebrews affures us, that he is able to fave 
to the uttermoil all who come unto God by him, feeing 
he ever liveth making interceffion for them. And, by 
Chrifl's making interceffion for us, we are to underitand, 
his pleading our caufe with his Holy Father : and the: 
apoflle John fays, " If any man fin, we have an advocate 
with the Father, Jefus Chrifl the righteous." This is a- 
greeable to his prophetic character. Ifaiah foretold that 
he fhould pour out his foul unto death, an offering for 
fm, and make interceffion for tranfgreiTors ; and this h£ 
does-, by prefenting his human body, with the marks of 

his. 



The Cmjrjcter &? Chris*. 5^ 

fiis fufferings upon it. To this the practice of the high 
prjeft under the mofaic law had reference, and was typi- 
cal of it : for the high pried, on the day of expiation, car- 
ried the blood of the burnt-oifering and the blood of the 
im-ciiering into the holy place, and fprinkled the bloo<£ 
before the Lord there, by this to make atonement. And 
thus our Lord Jefus Chrift carried his human body into 
Jieaven, the holy fandtuary above — that very body which 
was oitered up on the crofi? as a fin-offering — and pre- 
sents, virtually, the blood which he fi)ed upon the crofs, 
..and fprinkles it before the mercy-feat.; for, as the Apoftle 
exprelfes it, in allufion to the practice of the high priefl: 
under the diipenfation of the levitical law, " Not by the 
.blood of bulls and of goats, but by his own moft pre- 
vious blood, he hath entered into the holyplace, having 
obtained eternal redemption for us." And now the very 
appearance of the human body of Chrift in heaven, with 
the marks of his fufferings for fin upon it, is a filent but 
very powerful plea in our favour: and for this purpofe 
he is reprefented, in the vifion to John, as (landing in the 
midft of the throne, (hewing himfelf as the Lamb flain 
to take away the fin of the world ; and this is a language 
more forcible than words can exprefs. The power of 
this kind of filent but virtual interceffion has been fome- 
times feeri and felt in human courts ; as once at Athens, 
when iEfchylus was condemned as a ftate criminal, hh 
brother, coming into the Areopagus juft as the fentenc'e 
.of death was pronounced on him, .without faying a word, 
drew out the flump of his right arm from under his 
cloak (having loft his right hand in that very action in 
which he" was the principal means of faving his country) 
and, with a fixed countenance, which denoted a mixture 
of grief and compaflion, prefented it to the whole bench ; 
the judges were fo (truck with a grateful remembrance 
of his heroifm and his irreparable lofs, that they, without 
fifing, reverfed the fentence they has juil before pafTed, 

an4 



-fa 7xe Character ®f Christ. 

and fet the prifoner free. Thus does-Chrift, (fays a pi- 
ous author) our elder brother, filently but powerfully 
plead for our forfeited lives, by prefenting his human 
body, which was wounded for our tranfgreffions, anel 
-bruifed for our iniquities ; and fueh is the happy confe- 
-quence, that his Holy Father (to fpeak after the manner 
of men) looks- on the -marks of his fuffering, and remem- 
bers what-he4ias done, and reverfes the fentence which 
is gone forth againft the fmner, and fets him free. The 
language of fuch filent interceffion is this : " O my Hea- 
venly Father, behold me in the form of exalted huma- 
nity, and remember for. what purpofe I took flefh upon 
-me ; remember * what I have fuffered : thou, Holy Fa- 
ther, waft witnefs of that awful fcene j nor canft thou 
forget this blood, which was once offered to thee on the 
( the crofs, nor how freely it. was offered, to do honour to 
thy holy law, to appeafe thy incemed wrath, and to ran- 
dom man, fmful man, from deftruction. Thou haft ac- 
cepted the ranfom, therefore I put in my claim in favour 
of thofe for whom I condefcended to become flefh, and 
obedient unto death, even the death of the crofs. Father, 
I will that thofe whom thou- haft given me -rnay be-with 
me where I am, that they may behold - my glory, and 
fhare in my joy." This -is the language of Chrift's inter- 
-cefiion in heaven, by his appearing in his exalted huma- 
nity. I do not pretend to affert, tliat in performing this 
part of the mediatorial office Chrift does not make ufe 
of words, or verbal addrefTes, adapted to the heavenly 
world. What that ftyle is, we know not not. now, but 
-we hope to know hereafter. It is certain that our fore- 
runner has entered heaven with his human body, bearing 
the fears of the wounds he received on the crofs ; that he 
retains all. which belonged to ->the glory and perfection of 
human nature ; the proportion of features, and the or- 
igans of fpeech. This appeared when he met his difciples 
jslzgr his. rcfurre&ion, and bade Thomas, " Reach hither 



The Character ot Christ, 61 

thy finger, and behold my hands, and reach hither thy 
hand, and thruft it into my fide, and be not faithlefs, but 
believing." And I do not know why we may not fup- 
pofe that he makes me of his refined human voice, and 
his glorified human tongue, with the organs of fpeech, 
both in forming and enforcing a plea in favour of his 
.schurch and people, whom he reprefents in his Father's 
court in heaven. He exprefsly told his difciples, that 
.when he mould .afcend to ; his Father he would pray him 
to fend them another comforter, who mould abide with 
them, and teach them all things. However, be this as 
it may, we are certain that, in whatever manner this in- 
terceffion is made, it is in the beft and moft effectual 
manner — worthy the exalted Redeemer, and effectual to 
the falvation of fmful men. 

When the BlefTed Jefus was on earth, we are told that 
he offered up ftrong cries, with tears ; fometimes when he 
addreffed his Heavenly Father it was in the humble form 
of a bended knee, fometimes proftrate on his face : but 
now all tears are wiped away ; forrow and abafement are 
no more. Such humble forms now would be indecent, 

. not being agreeable to his prefent ftate of exaltation ; 
therefore he is reprefented to us as fitting down on the 
right hand of the Divine Majefty while he performs this 
part of his prieftly office. He is now <LprieJl on his throne, 
and his addrefs is princely — Father, I will that thofe 

..whom thou haft given me may be with me where I am, 
that they may behold my glory, and fliare in my joy. 

Therefore, if we. would form right apprehenfions of 
'.Chrifl's interceding in heaven, it muft be, not in that 
humble form he made ufe of when in the garden of Geth- 
femane, but in that dignified attitude to which he is as- 
cended, where he fits, and will fit, till he has made all 
••his enemies his footftool. And, as it is in a manner 
-worthy his high dignity, fo it is effectual to procure the 
ifrleftinffs he intercedes for, Q Jf 



62 Ter Character «p Chris.?* 

If he could fay with confidence* in the days of -his hu- 
miliation, " Father, I know that thou heareft me alway," 
furely he can promife himfelf fuccefs in his interceffions 
which he makes in heaven ; efpecially fmce we .know that 
he aflcs for nothing repugnant to his Father's will, nor 
for any thing but what he has purehafe<d with his own 
blood, and which his Father Hands engaged by the cove- 
nant of .redemption to beftow. Aifured of this, the Apoftle 
could, for. himfelf and for ail the elect of God, beat the 
challenge, and exultingly fay, " Who fhall lay any thing 
to the charge of God's elect ? it is Chrift who died, yea, 
rather, who is rifen again from the dead, who alfo maketh 
interceffion for us." If we believe in Jefns, and, from 
fmcere intentions, and upright difpofitions of heart, aim a|t 
pleafing God in all things, our exalted Interceffor wiU 
.vindicate our character from every mifreprefentation, and 
plead his own righteoufnefs, and the merits of his own 
fufferings, as a full anfwer to thofe charges which can- 
not be denied : and, though we are fuch fmful and im- 
perfect creatures that nothing proceeds from us free from 
the flams of moral pollution, and our beft fervices need 
forgivenefs, rather than merit reward, yet Jefus, the 
angel who (lands before the throne, or fits in the midft of 
it, offers up the prayers of the faints, with much incenfe, 
which renders both their perfons and their well-meant 
fervices acceptable. 

In one word — The • interceffions of Chrifl are effectual 
to procure all neceffary bleffings, which he is commiffion- 
ed to bellow. It is effectual to keep the believer from 
falling, and ere long to prefent him without fpot in the 
prefence of his Father, with exceeding joy; when his 
prayers which he offered up while on earth will be com- 
pletely anfwered, when all the chofen and faithful fhall be 
one in die Father and in him, and fhall be made perfect in 
oi>e.. 

This- 



7il~E £lIJRJCtEk' OF ClIRlST, 6j 

Thus I have finished what I propofed, of the media- 
torial character of Jefus Chrift, and fhewn wha£ appre- 
henfions we fhould form of him, under this Angular 
character of mediator between God and man — -the God- 
man Chrift Jefus. 1 clofe with a few remarks. 

When we confider the Lord Jefus under the endearing 
character of cur interceffor, how amiable does he appear 1 
And what an honour is done him in the heavenly world, 
when God will not accept of the very beft fervices of his 
faints, unlefs perfumed by his merits, and prefented by 
him, and yet will accept of the meaneft and the vileft fin* 
ner for his fake, if truly penitent and believing ! How 
amiable does he appear, that, amidft all the glories of 
his Father's throne, the acclamations and afcriptions of 
the heavenly hofts, he does not forget his fervants here 
below, but watches over them with a companionate eye, 
guides them by his Spirit, and defends them by his power 
and providence, and : has promifed that he will ever have 
an ear open to hear their cry, and a mouth ready to plead 
their caufe, and to recommend their poor, broken and 
imperfect fervices to the acceptance of his Heavenly 
Father ! Well might we be filled with wonder and pleaf- 
ing aftonifhment, to behold the blefted Jefus condefcend- 
ing to wear the fallen nature of man, and in that nature 
obey, fufrer and die for us, and then to rife from the 
dead, and afcend to his Father, and through him to our 
Father, to his God and our God, and there to appear as 
our advocate, pleading the caufe of fmful men in the 
court of heaven, ever living, making interceffion for us. 

Cut, upon a general view of what you have read, let 
me afk: you, What think you of Chrift ? whofe fon is he ? 
Are thofe divine and incommunicable attributes, of which 
I have proved him pofTeffed, the property of any mere 
fon of Adam, or of any other created parent ? Who 
among the fens of the mighty can be compared to him, 

whe 



€4 The Charjctsr 01 Christ* 

who is omnifcient, eternal, immutable, omniprefent #ft& 
almighty ? Surely it would be a kind of blafphemy, after 
iiich irrefiftible evidence as has been offered of his divine 
nature, to think him any other than the Son of , the Moft 
High God. And, though we are not able to defcribe 
his generation, yet let us, in a tranfport of holy joy and 
reverence, love and obedience, cry out with Thomas, 
** My Lord and my God*" 

Particularly, when we view tfie works of. creation, 
providence and grace, all which are afcribed to him, 
what can we think -of him, but that he is an almighty 
and an all-gracious Saviour, able to fave to the utmofl all 
who come unto God by him ? He who made worlds, and- 
fupports and governs them by his wifdom, power and 
grace, cannot fail to fuccour and- fave thofe who properly 
ptft their trufl in him. Surely we may with the utmoffc: 
iafety, like dying Stephen, commit that mofl important 
of all interefts, the falvation of our immortal fpirits, into 
his hands. Thofe miraculous works which were wrought 
by him in the days of his tabernacling in flefh, were not 
works of a mortal whofe breath -was in his noilrils, and 
whofe foundation was in the duit. He at whofe word 
the fig-tree dried up — he whofe voice the turbulent winds 
and the boifterous fea obeyed — he for whom the lawlefs 
fiih paid tribute — he to whom the proud pharifee and' 
the hardy foldier fubmitted, the one feeling the energy of 
his remonftrance, and leaving his ungodly gains, and the 
other, enervated by words fmoother than oil, retreating 
and falling to the ground — in one word, he before whom 
the infernal fpirits, though combined in legions, flood 
trembling, and at whofe command incurable difcafes fled, 
and blooming health and vigour fucceeded — cannot be 
infulted or neglected with impunity. 

Therefore I call upon you, O carelefs and thoughtlefs 
finner, to ftop in your bold or heedlefs career, and anfwer 



me 



The Character of Christ* 6$ 

me, or rather your own eonfcience, upon the evidence ycu 
have received, this fhort queftion — What think you of 
Chrift ? whofe fon is he ? Is he a perfon to be ridiculed 
or infulted ? Are his doctrines, his laws, or the propo&ls 
of peace, as publifhed- in his gofpel, to be difregarded I 
Do you know what you do when you difobey this Sa- 
viour — when you neglect that falvation which he has 
wrought out ? By oppofing his caufe you oppofe the 
authority of a king — the authority of a God. You vain- 
ly and madly fet yourfelves againft a power which 
Is irrefiiKble ; you attempt to fruftrate his beneficent de- 
iigns who called the univerfe into being, and commands 
all nature into obedience, and can crufh worlds into - 
nothing, and damn his enemies, infinitely ean'e-r than we' 
can break a bubble or bruife a moth. And this mighty 
Heing will ere' long defcend from heaven with his angels, 
and fummon all the human race before him : where then, 
O where, will the ungodly and the finner appear ! what 
will you do in the day thereof (and the great day of his 
wrath will come") you who have paid him no regard, you 
- who have not given him a fair hearing, nor his gracious 
propofals a candid or impartial examination — never pub- 
licly owned him for your lord and matter, nor obeyed his 
plain, eafy and pofitive commands I Where will you rly, 
or to which of his faints or angels will you turn ! Or 
what excufe could you make, if your Saviour fliould even 
now rend the heavens and come down, and fummon you 
before his awful tribunal ! Think, O think ferioufly, of 
thefe things, before the archangel found the laft trumpetj 
cr, which is all one to you, before death executes his 
commiflion upon you, and puts it out of your power fo 
much as to hope for falvation. 

I mult entreat you to fit down and call in your fcatter- 
ed thoughts, and contemplate the perfonal glories of the 
b-lefTcd Jefus, his divine and amiable character, his benefi- 
cent defigr^, the reafonablenefs and the pure morali- 
G 2 tg 



66 The Character of Christ, 

ty of his laws, and the generofity of his grace ; and be- 
lieve in his perfon, truft in his righteoufnefs, and live in 
obedience to his gofpel, and in conformity to his example. 

I clofe with faying — What we have heard adminifters 
comfort, folid, permanent and eternal confolation, to every 
true believer and fincere follower of Jems Chrift. When 
they confider in whom they have believed, on whom 
they have built their eternal hopes, and to whom they 
have committed their moll important intereft, or with 
whom they have lodged the falvation of their immortal 
fouls, they muft rejoice with a joy unfpeakable and full of 
glory. But, while you rejoice in your almighty and all-; 
gracious Saviour, let it be the highefl point of your am- 
bition to live worthy the character of christians — worthy 
of him whofe difciples you are. Keep your eye fixed on 
him as your polar ftar, and fteer your courfe through life 
by his unerring example : let all your expectations centre 
in him, and derive all you peace and hope from him : and 
then, when he who is your light fhall appear, you fhali 
be like him, and appear with him in glory, and be led to 
fountains of living waters, and all tears ihall be wiped 
away forever., A M E N,, 






DISCOURSE 



SDiCcourfe ni. 



The Perfonality and Operations of the Holy** 
Ghost. 



ACTS xix. 2. 

He f aid unto them, Have ye received the Holy G'hojl fince ye- 
believed ? And they /aid unto him, We have not fo much as 
heard whether there be any Holy Ghojl. 

PAUL, the great apoftle to the gentiles, in profe- 
cuting the work of the miniftry, which he had 
received, not of men, neither by men, but by immediate 
revelation from the Lord Jems Chrift, pafled through 
Galatia, Phrygia, and LefTer Afia, and came to the cele- 
brated city Ephefus, where he made fome flay. While 
he was preaching there the gofpel of the BlefTed God, he 
found a number of devout perfons, in whom appeared • 
none of thofe miraculous gifts which had been bellowed 
upon thofe chriftians where he had before been ; to whom 
he addreffed himfelf in the words of my text : " Have ye 
received the Holy Ghoft fmce ye believed ? And they faid, 
We have not fo much as heard whether there be any Holy 
Ghoft :" — Which queftion and anfwer we are to under- . 
fland thus : ' Have ye received thofe extraordinary gifts 
of the Holy Ghoft, fmce ye embraced the chriftian faith, 
as the gift of tongues, prophecies, healing, &c. ? and they 
answered, We are fuch Grangers to thefe things, that we 

have . 



6cs < Tbe pERSosjiirr & Ors&Ariom 

have not fo- much as heard, with any certainty, whether 
the Holy Ghoft has been any where fhed forth in fuch 
an extraordinary manner, as to diftinguifh the prefent or 
chriftian difpenfation from the mofaic.' Paul,feemed to 
be furprifed at their anfwer, and afked into what baptifm 
they had been baptized ; they faid, into John's, in token 
of their repentance, and their embracing the new difpen- 
fation, under the reign of the Meffiah, in whom they be- 
lieved, and to whom they fubmitted upon the teftimony 
of John the Baptift. And, 1 as the form of John's baptifm 
was different from that which was afterwards ufed by 
the apoftles, not being the chriflian baptifm, nor in the 
name of the Holy Ghoft, fo they had not been led into 
any new or particular fentiment about the Holy Ghoft, 
or his operations, different from what had been -taught 
them from the writings of the Old Teftament. They 
received what John teftified concerning Jefus, believed in 
him, and embraced his religion, though they had not had 
an opportunity of being fully inftructed into the peculiar 
& diftinguifhing doctrines of chriftianity, nor of receiving 
the chriftian baptifm m the apoftolic form ; and. fo they- 
had not heard particularly,- nor beeamade themfelves- 
the fubjects, of thofe extraordinary gifts of the Holy 
Ghoft which were ufuaily communicated at the adminif- 
tration : of the chriftian baptifm by the hands of the apof- 
tles. We cannot eafily account at this day how thefe de-^ 
vout profelytes fhould be fuch ftrangers in Ifrael as not 
to. know thefe things. But it is .probable that they lived, 
remote and obfcure, and had never been in Judea after 
they had been inftruded and baptized by John or fome of 
his difciples. And now on fome oceafion they came to 
Ephefus, where they found the apoftle Paul, by whom 
they were baptized in the apoftolic form, and received 
the extraordinary gifts of the Holy Ghoft ; for the hifto- 
rian obferves,. that they fpake with tongues, and prophe- 

£ed, . 

From- 



et the Holy Ghost*- 69 

From the words thus explained, with their connexion 
with the context, we may infer this^ general truth — That 
there may be fome fincere chriftians who may need fur- 
ther inftrcuftion in the perfonality, character and opera- 
tions of the Holy Ghoft. 

In- the full belief of this general truth, I mall in the 
enfuing difcourfe- treat of the perfon, character and ope- 
rations of the Holy Spirit* called in my text the Holy 
Ghoft, in as plain, clear and concife a manner as I can; 
in fuch a manner as I hope may reflect honour on that 
gofpel of which the doctrine of the Holy Spirit and his 
operations makes fo diftinguifhing a part,- 

I. I am to treat of the Perfonality of the Holy Ghoft. 
The Holy Ghoft is that Divine Spirit who ill the triune 
Deity is diftindt in his perfonality both from the Father 
and the Son, though of one undivided effence with both. 
He is almoft every where fpoken of as a diftmct perfon, 
in the Sacred Oracles, as proceeding from the Father and 
the Son. Jefus told his difciples, " When the Comforter 
is come, whom I will fend Unto you from the Father, 
even the Spirit of Truth* who proceeded! from the Fa- 
ther, he fhall teftify of me ;" and adds, " The Comforter, 
who is the Holy Ghoft, whom the Father will fend in 
my name, he mail teach you all things." From thefe paf- 
lages it plainly appears that the Comforter, the Spirit 
of Truth, and the Holy Ghoft, are one and the fame per- 
fon, diftincl: both from the Father and the Son : and he is 
fpoken of as proceeding from heaven to earth upon the 
moft gracious errand both from the Father and the Son, 
but in their name. Agreeably to this the Blefled Saviour 
comforted his difciples with faying, " It is expedient that 
I go away; for, if I go not away, the Comforter will 
not come unto you ; but if I depart (or when I depart) 
1 will fend him unto you." It is plain from thefe paflages, 
and from almoft every other in the facred writings, where- 
in 



7© Tex Personality & Operation 

in the Holy Spirit is direclly fpokeil of, that he is adif- 
tindt perfon, to whom perfonality is to be afcribed equal* 
ly as to the Father or the Son. And agreeable to this 
h tbit lingular paiTage in L John, v. 7 : " There are three* 
who bear record in heaven, the Father, the Word (or 
the Son) and the Holy Ghoit;. and thefe three are one." 
I clofe the arguments from' Scripture with the doxology 
of the Apoftle in the clofe of his fecond epiftle to the Co- 
rinthians : " The grace of our Lord Jefus Chrift, and 
the love of Cod, and ~the communion of the Holy Ghoft, 
be with you all. Amen."' 

II. I am next to fpeak of his Divine Character. Amf 
the Holy Ghoit.- is a divine perfon, equally poffened of 
all the natural and moral perfections of -the Deity. This 
is evident alfo from the Scriptures, where equal honour 
and divinity are afcribed to him, and an equal regard 
required of us, as to the Father and the Son. 

1. Tne name God is in the Hebrew plural, fElohim] 
and denotes a plurality of perfons in one undivided ef- 
fence. And this is the name whereby God makes him- 
felf known, and which comprehends the Trinity, and is 
in a peculiar manner expreilive of Deity : and it is made 
ufe of in almofl every verfe of the firft chapter of the 
Bible, where the facred Hiftorian has given us a fhort 
account of the works of creation, in which the whole Tri- 
nity j and each perfon, is equally concerned. And, that 
the agency of the Holy Ghofl might appear very evident", 
it is particularly obferved, in the 2d verfe of the 1 ft 
chapter of Genefis, that " the Spirit of God moved upon 
the face of the waters. " The word, tranflated moved, m 
the original Hebrew fignifies, an exertion of prolific or pro- 
ductive power y collecting, forming and animating indivi- 
duals out of a liquid, wild and confufed chaos, and is 
expreffiye of creative power— an evidence of divinity. 

z. The 



•f ths Holy Ghost. 71 

2. The divinity of the Holy Ghofl further appears, 
from the works of creation being particularly afcribed to 
him in Scripture. It was >'by his almighty agency that 
the wild chaos was productive .of innumerable real 
individual exigences ; for it is obfervable, that, when 
the- Spirit of God moved on the face of the waters, -and 
had exerted his creative and prolific power, that the Deity 
joined in one voice, faying, " Let there be light, and 
there was light:" fo that in the very firft productions in 
our world, creative power was afcribed to the Holy Ghofl. 
Alfo when man, the mafter-piece of this- lower creation, 
was to receive real exiflence, each of the perfons in the 
Triune Diety.was equally concerned in-his formation: 
therefore it was faid, " Let us make man ?? — let us make 
him after our own image. It follows that the likenefs of 
the three mufl .be the fame — the brightnefs of each 
others' glory, and the exprefs image of each others' per- 
fons. If the image of each perfon was effentially the fame, 
then each, was efTentially divine, and equally concerned 
in the works of creation. 

His divinity is not only, arguable from the exertion of his 
agency in the firfc productions from ancient chaos, but 
from his agency in the refloration of man to the divine 
.image in which he was firfc created, but which he loft 
in the early apoftacy. This .refloration is the peculiar 
work of the Holy Ghofl. And as it is a new creation, 
or a renovation of primitive form, fo it is highly reafon- 
able to fuppofe a .renovation, or a refloration to primitive 
form, fnould be effected by the fame hand which gave 
that form. And the Spirit is generally^ confidered in 
Scripture as the author of this fpiritual renovation : for 
thofe who are reflored to the divine image are faid to be 
created anew in Chrifl Jefus, after the image of God, in 
knowledge, righteoufnefs, and true holinefs ; and thefe 
are faid to be born of the Spirit. Agreeably to this, the 
yPfalmifl, when celebrating the honour of the Creator, 



72 Thj? Personality £s? 0perati9M 

fmgs, " By the word of the Lord were the heavens made, 
and all the hoft of them by the breath of his mouth ;" i. e. 
.by the Spirit of Jehovah, who in the New Teftament 
ftyle is called the Holy Ghoft. 

3. The divine character of the Holy Ghoil is vindicat- 
ed? from other works afcribed to him, which are on all 
hands acknowledged to be the works of God only: for in- 
ftance, infpiration, which enables men to foretel future 
events with great exactnefs, even events the acco'mplifh- 
ment of which feemed entirely to depend upon con* 
tingent circumftances. Thefe men are faid to be infpired 
of God. Even Nebuchadnezzar allowed that Darnel 
.could not foretel future events, unlefs the fpirit of the 
holy gods was in him. But we are afTured that the 
whole fyftem of divine revelation was given by infpira- 
„tion from God, and is profitable : and yet it is faid that 
holy men of old fpake, or delivered their prophecies, as 
they were moved by the Holy Ghoft : fo that infpiration 
from God, and a being .moved by the Holy Ghoft to. re- 
veal the mind and will of God, are one and the fame 
thing. Therefore the Holy GttofHs God, a divine per- 
fon, whofe influences and infpiration s are the infpirations 
of God. And, as the Bleifed Spirit reveals to men, as 
he did to the prophets and apoftles, the fecret things of 
.God, fo he does it, not by information, inftructioii or 
direction from another, but from his own felf-confciouA 
nefs, being himfelf omntfeient, an incommunicable attri- 
bute of Deity ; and therefore the apoftle Paul faid, " The 
..Spirit fearcheth all things, even the deep things of God. 
For what man knoweth the things of a man, fave the 
fpirit of man which is within him ? Even £o the Spirit of 
God knoweth the tilings of God," with that fame con- 
icioufnefs that the fpirit of a man difcerns and is confeipus 
of its own exiftence and operations. 

4- Another 



9T ths Holy Ghost. J$ 

4. Another argument in fupport of the divinity of the 
Holy Ghoft may be drawn from the Apoftle's faying, 
that believers, in whom he dwelt, were -for that reafon 
the temple of God : " Know ye not," afked the Apoftle, 
(he fpeaks of it as a thing well known, and acknowledged 
by all the children of God) " that ye are the temple of 
God? for the Spirit of God dwelleth in you." If the 
Spirit of God dwelling in the heart of believers makes 
them the temples of God, then the Holy Ghoft is God ; 
for it is the God dwelling in them that makes them the 
temples of God. 

5. i think it Is an argument in favour of 'the divinitf 
of the -Holy .Ghoft, that the fin againft him is faid to be 
unpardonable* We can hardly conceive that all manner 
of fin and bbfphemy fhall be pardonable, except blafphe- 
niy againit- the Holy Ghoft, if the Holy Ghoft has not a 
juft claim to divine honours. That a. fin againft a being 
who has neither diftinct perfonality, nor any juft claim 
to divinity, fhould be unpardonable, when all manner of 
fin and blafphemy committed againft God or his divine 
Son fhall be forgiven, is what we cannot comprehend. 
Befides, the manner in which this fin is fpoken of by ths 
evangelifts conveys the idea both of perfonality and divi- 
nity : " Whofcever ihall fpeak a word againft the Son cf 
Man, it fhall be forgiven him ; but whofoever fhall fpeak 
a word againft the Holy Ghoft, it fhall not be forgiven, 
neither in this world, neither in the world to come." 
Whofoever fhall read this verfe with an unprejudiced 
mind, will conclude that the Holy Ghoft-, the object 
againft whom this fin is committed,. is.a ; perfon diftinct 
.from the Sen of Man, and poftcfled equally of a divine 
character ; nay, the heinous and unpardonable nature of 
this fin implies both perfonality and divinity in the ob- 
ject againft whom the fin is committed. Its unpardona- 
ble quality lies in a malicious and voluntary refiftance of 

II divine 



74 The PsRSoy.uirr & OveraTiom 

divine agency, knowing it at the fame time to be divine * 
therefore the heinous nature and the fatal confequence of 
this fin proves both the pcrfonality and the divinity of the 
Holy Ghoft. 

& Peter charged Ananias with lying to God, when he 
had only attempted to impofe upon the Holy Ghoft and 
on thofe who were under his influence, by a palpable 
falfehocd. Herein (faid the Apoftle) thou haft not only 
lyed unto men, and endeavoured to impofe upon us, the 
apoftles, and the church under our care, but thou hajl 
lyed unto God. Now it is certain that the apoftle Peter did 
believe the Holy Ghoft to be God, or Ananias's prevari- 
cating in this matter would not belying to God, in his 
view, more than any otherbreach of truth would be. 

Thus it appears, from arguments fupported by plain 
paffages of Scripture, in exprefs terms, or by infallible 
confequences drawn ; from their moft obvious fenfe, that 
the perfonality and divinity of the Holy Ghoft is a 3o£- 
.trine well founded. And indeed the whole tenor of Scrip- 
ture is, to pay him divine honours. They confider him 
as the infallible guide, whofe office is, to lead us into the 
knowledge of all necefTary truth, and to communicate all 
^forts of religious gifts, and chriftian graces. It is the 
Holy Ghoft -who ftrengthens the believer againft fin and 
temptations ; it is, the Holy Ghoft who fortifies and rup- 
ports the faints under all their trials, fanclilics them 
wholly, and.,;fits them aforehand to glory. Now it is the 
current language of Scripture, that he who has wrought 
us for this felfsame thing is God ; for it is God who work- 
eth all our works in us and for us : therefore the Holy 
Ghoft, who works all this, is God. He is the fearcher of 
hearts, he knows all our wants, and is the fupply of all 
fpiritual bleffmgs j he is therefore omnifcient and 
omniprefent. He fubdues ftubborn hearts, and forms 
j&em to the love "of Gqd and the practice of holi- 

nefsj 



OF THE HoW GifOSf, tog 

ttefs, and h therefore omnipotent, for this is faid to be 
the exertion of the exceeding greatnefs of the mighty 
power of God. It was the Holy Ghoft who fpoke in 
the .prophets .and apoftles. It was the Holy Ghofl who 
infpired the primitive chriftians xvith thofe miraculous 
gifts which enabled them to underftand at once the whole 
fyftem of revealed truth — to difcern the hearts of men, 
and to fpeak at once clearly and properly in languages 
and tongues they had never learnt : one of the moil fur- 
prifmg miracles and events that was ever heard of in tile 
world, and which will ftand, a demon fixation of divine 
power, when time and fublunary things will be forgot.- 

I clofe the argument with obferving, that, from a fuU 
conviction of the divinity of the Holy Ghoft, and that un- 
divided honours mould be paid to the Father, Son and 
Holy Ghoft, it was not unufual for the apoftlcs to clofe 
their epiftles with this doxology and apoftolic benediction 
— The grace cf our Lord Jefus Chrift, the love of God 
the Father, and the communion of the Holy Ghoft, be 
with you all. Amen.* 

Before we pafs to fpeak of the operations of the Holy 
Ghoft, we mall infer a few things from what has been al- 
ready cbferved ; as — 

i. We may infer, That divine honour and homage is 
due from us men to the Holy Ghoft. If he is a divine 
perfon, then divine honour and homage is due fr-em. us* 
in whom he condefcends to dwell, for the moft honoura^ 
ble and beneficent purpofe — that he might confecrate us 
temples of God : for we are bound to render to all their 
dues — honour to whom honour is due — to give unto 
Caefar the things which are Caefar's, and to God the 
things which are God's — to give unto God the glory due 

unto 

" For the further illuftration of the doctrine, rtad If. lxiii. 14* 
Heb. iii. 7 — 10, connected with Pfalm xcv. 67, a Corinthians* 
iii. 17, z Sam. xx'tii. 123. They fully hold up the idea of the 
perfonality and divinity of the Holy Ghoft. 



7# The Personality <sf Operation* 

tmto his great name. But then, agreeably to the con* 
ftitution of the covenant of grace, our addreffes to Heaven 
are not to be directly or perfonally made to the Holy 
Ghoft, but, according to the order eftablifhed in the gof- 
pel, we are to pray for the pardon of fin, the juftifkation 
of our perfons, the fanctification of our natures, and final 
ialvation, to the Father, through the Son, for the gifts 
and graces of the Holy Spirit, all which originated in the 
love of God, and are become the purchafe of Chrift, and 
conveyed to the minds of men, through the medium of 
divine revelation, by the operations and influences of the 
Holy Ghoft, upon a mediatorial plan. Agreeably to this, 
our Saviour told his difciples, that when the Holy Spirit 
Ihould come, he would lead them into all truth- — he lhail 
receive of mine, and fhall fnew it unto you : — plainly im- 
plying that fubordination which the Holy Spirit obferves, 
in his miniftrations, to Jefus Chrift. And, though the 
terms in which our Bleffed Lord fpeaks of the fubordina- 
tion of the Holy Spirit may convey to the inattentive 
mind the idea of inferiority, efpecially in thefe words— 
41 He (i. e. the Holy Spirit) when he comes, mail -not 
fpeak of himfelf, but whatfoever he fhall hear, that fhall 
he fpeak ; for he fhall receive of mine, and fhall fliew it 
unto you ;" yet, if we attend to the connexion, we fhall 
plainly fee that no other inferiority is implied or intended 
by thefe laft words, than a fubordination of operations, 
agreeable to the order eftablifhed in the gofpel ; that he 
will not act in any feparate intereft of his own, but as a 
kind of advocate for Chrift with finful men, propofmg 
and urging his doctrines, carrying conviction of their 
truth and importance home to the heart, enforced by 
evangelical and eternal motives. 

2. We infer, That it is of importance that we entertain 
right apprehenfions of the Holy Ghoft. Let us regard 
him, efpecially, as that faered agent who in his own way 

operates 



4F the ffoir Ghost. £7 

operates upon the human heart, forming it anew, break- 
ing down the evil and vicious habits, delivering from fpi- 
ritual darknefs and the power of a carnal mind, implant- 
ing divine principles in, and renewing the divine image 
upon, the foul, yet reftoring the happy freedom of the 
mind, and doing honour to human moral agency. Let 
us adore him as that blefTed agent who begets us again 
to a lively hope by the word of God, and carries on his 
own work till that which is perfect ftiall come, when that 
which is in part fhall be done away. 

3. We infer, That we ought to make it a very impor- 
tant part of our daily addreffes to Heaven, that we may 
have the Holy Ghoft imparted to us, with all thofe gra- 
cious influences which are clfential to the well-being of 
religion : for fure I am, that where thefe are not, there 
are none of the comforts, delights, and peculiar advan- 
tages, of a religious life. We ihttft be careful that we do 
not grieve the Holy Spirit of God, by whom we are feal- 
ed unto the day of redemption ; either by indulging the 
inordinate cares of. the world, by neglecting duty, accom- 
panying with idle, vain or wicked perfons, or by relapf- 
ihg into fin, and thereby quenching his motions — be fure 
to cultivate and chcriin every good imprefllon : for to be 
carnally minded is death, but to be fpiritually minded is 
life and peace. — Having obferved thefe things, as natural 
inferences from what has been faid of the peribnality and 
divinity of the Holy Ghoft, we pais, as was propofed, 
to fpeak-— 

III. Of the Operations .of the Holy G hod. And thefe, 
I think, may, for the fake of order, be divided into com- 
mon, faving andJptriaL But, to avoid confuiion, we would 
prcmifc, that the Holy Ghoft being a divine perfon, his 
operations, in the facred «ftyle, are fometimes called in- 
differently the operations of God, and the Holy Ghoft is 
fometimes called the Spirit of God, fometimes the Spirit 
H 2 



7$ The Personality is? Operations. 

of Chrift, and fometimes the Spirit, by way of eminence. 
The apoftle Paul, addrefling himfelf to die believing Ro- 
mans, faid, " But ye are not in the flefh, but in the Spirit, 
if the Spirit of God dwell 1 in you;" and, " If you have 
not the Spirit of Cm-ill, you are none of his." Here you 
fee that the fame perfon, who is the Holy Ghoft, is called 
the Spirit, the Spirit of, God, and the Spirit of Chrift. 

We mail now proceed to fpeak of the operations of 
the Holy Spirit, under thofe three diviiions, common, fav* 
ing, and /fecial. 

i. The common operations of the Holy. Ghoft we take 
to be a kind of an afflatus Numine t or a divine infpiration dif- 
fufed in common through the human race, which lays a 
powerful reftraint. upon the lufts of men, fixes a curb up-* 
on the corruptions of the human heart, and maintains a 
confcious diftm<ftion between right and wrong, virtue and 
vice, . decent and indecent actions. In confequence of. 
this, all mankind are,, m a greater or lefs degree, under 
a divine influence, • ojxyious. to . every attentive mind* 
This. opinion has obtained common confent. . The infpir-? 
ed Paul allows -that the common . a&ions of men are un- 
der controul.of a divine, influence ;„•.- " In God," fays he, 
" we^ live,, and- move, and have, our being ;" a truth 
which he not only allowed himfelf, but obferVed that it- 
was the gen sral opinion, of mankind ;., and while at ^ 
Athens, in .fupport of this opinion, he quoted fome of the, 
moft celebrated poets of Celieia — Aratus and Cleanthes^ 
whofe words he . recites— For, toe are his offspring. And, 
confidering the corrupt ft ate of human nature, the ftrong 
propenfities to evil which are in us, we think it is certain* 
that all virtuous fentiments and good difpofitidns which' 
are found in mankind irt general, and which produce 
virtuous actions, are from the common influences of the 
Holy Ghoft ; that they are the effects of the divine agen- 
cy. This is fo obvious, that it is acknowledged by thfe 

moll 



dip tbe Holt Ghost. 79 

moll difcerning among the heathen philosophers and 
fages. Seneca faid, " Men cannot refemble the gods in 
goodnefs, till the gods firft form that refemblance ; and 
we cannot come to God till he firft come into us ; for all 
virtue in m\n is by the affrftance and agency of the 
gods •<" and another iaid, " We muft pray to- the gods 
to guide our reafon, for*none of us can act- reafonablj^ 
but by the affiftance of the gods i lK and a third affirms, 
that u virtue is not the work of mortals, but the, gift o{ 
the.god"s ;. and if a man-was placed' in the midft' between 
virtue an^ vke,, lie would- need the -influence of the gods 
to enable -him to choofe'- virtue. " ' Now to the united tef- 
timony of thefe three pagan philofophers we may fubjoin 
that from • the . chriftian oracle— =-" Not that we are of 
ourfelyes ..fufficient to think any thing as of ourfelves, but 
our fufficiency is of God." And indeed it is owing tq 
thefe divine influences and operations that men are hu- 
mane, civil, moral, or virtuous ; it. is, thefe which effen- 
tially diftinguifti fallen men from 3 fallen .angels. It is 
thefe which, render fallen men the proper fubjedls of fal- 
vation : mankind being under- thefe common influences, 
reafon and conscience make, ftrong, remonftrances againft 
fm, fmful actions, and evil propenfities. And this oppofi- 
tio.n, in every man's breaft, to every fpecies of immorali- 
ty, though too. feeble, yet is the real effect and confe- 
quence of the. common influences of the .Holy Ghoft ♦ 
and men do not fm,, nor continue long under confcious 
guilt, without feeling fome remorfe, fome uneafy reflec- 
tions, until thofe common influences are withdrawn:, 
then, and not till then, can we fm without reftraint, or, ; 
with full felf-approbation and applaufe. 

As thefe common influences of the Ble/Ted Spirit affift 
reafon, awaken confcience, and are, in the phrafe of infpir* 
ed wifdom, that candle of the Lord-which is light in the 
foul, a divine light, fomething more than the mere die* 

tate.s 



8o Tv£ F&k$oNALirr & Opzraticks 

tates of human reafon and nature, left to itfelf, under 
the ruins of the apoflacy ; they direct the mind to that 
which Is good — infpire with a defire to perform that 
which is good ; but how to perform we find not. Yet 
they greatly affift nature and reafon, but are not fufficient 
to overcome or to withfland.the prevalency of indwelling 
corruption ; they keep the mind open, and fufceptible of 
Caving operations, and are neceffary to render fallen and 
guilty man the proper fubject of. them. Therefore it is 
Tery dangerous to refill, ftifle or quench, this coal, kept. 
alive by the common influence of the Holy GhouV 
Hence we have that caution of our divine Lord— Take- 
heed that the light which is in thee be not darknefs. 

By thefe divine operations, common to all mankind, 
reafon is rendered beneficial to man, morality is kept 
alive in the world, and mankind are continued in. a flats, 
in which falvation is poffible ; and fo are delivered from, 
or raifed above, the deplorable flate of fallen angels. 
When thefe are overborne, or withdrawn from the heart, 
we are quite out of the way of conviction ; motives and 
arguments do not take hold of the mind, which is, in the 
language of Scripture, twice dead, plucked up by the 
roots. And though thefe common influences are fome- 
times called the law of nature, or the light of reafon, yet. 
we take it, that they are diftinct from both reafon and 
nature, and that nature and reafon are only fubjecls on 
which the Spirit operates, and are inftruments by which 
the Spirit works more effectually upon the heart. 

Thefe operations are perfectly harmonious with uncor- 
riipted nature, and confonant with right reafon ; . but dis- 
tinct from, and fomethmg above, the mere dictates of na- 
ture, under its prefent corrupt and difordered flate, and : 
more powerful than unaffifled reafon, in her prefent flate 
of weaknefs and darknefs. So much as this, we think, is. 
evident from the apoftle Paul's own words, and what 

they.r 



cf the Holt Ghost* 8i 

they fairly imply. When fpeaking of thofe common 
influences Upon the hearts of the gentiles, he fays, ««■ For 
when the gentiles, who have not the law, do by nature 
the things contained in the law, they fhew the work of the 
law written in their hearts, their confciences the mean 
while accufing or excufmg one another :" which words 
at leaft carry fo much in them as this — that the gentile 
nations, though they had not the written law of God re- 
vealed to them, yet had fuch divine impreflions made up- 
on their minds as were fufficient to awaken their con- 
fciences, to accufe them of guilt when they did that which 
was contrary to the revealed laws of God, and to excufe or 
approve of them when they did thofe things which the 
law requires. Now thofe impreffions which wrote the 
law of God upon the hearts of the gentiles, were un- 
doubtedly from the Spirit of God, whofe bufmefs it is to 
write the law of God upon the hearts of the children of 
men, agreeable to the prophecy of Jeremiah when fpeaking 
of new covenant bleflings to be more plentifully enjoyed' 
under the reign of the Mefliah : " After thofe days, faith 
the Lord, I will put my law in their inward parts, and 
write it in their hearts, and I will be their God, and they 
fhall be my people." 

We come now more directly to fpeak of xhefavhtg ope- 
rations of the Holy Ghoft. Thefe we take to be fome 
ftronger impreffions made upon the intellectual powers of 
the mind, which alter the difpofition, and moft powerful- 
ly perfuade the whole man to choofe and purfue the no- 
ble purpofes of godlinefs. 

In thefe operations, the underftanding is the power 
which is in general the firfb imprefTed ; the confequence 
is, the perfo'n is brought ferioufly to confider with himfelf. 
It is allowed by all, that ferious confideration is the firft 
Hep to found convefficn. 

The 



$2 The PxRsatfALirr I5 5 Opfjlatioks 

The fettling of the fentiments, and the balancing of tKe- 
mind with religious principles, muft be the refult of fo- 
ber thought, and ferious inquiry ; as the Bfalmiil ob* 
ferves, that the thinking on his ways was previous to the 
changing of his fentiments : "I thought on my ways," faith 
he, " and then I turned my feet into thy teftimonies ; I 
made hade, and: delayed not to keep thy commandments." 
The underftandmg being deeply impreffed, the foul enter- 
tains other apprehenfions of the Great God: his power and' 
his prefence, his purity and patience, his goodnefs and 
mercy,, ftrike the mind, arreft the fugitive thoughts, and 
he confiders with himfelf, " I am not only a creature of 
God, but I am naked and open before an infinitely pure 
and ever.-prefent Deity ; all the fecrets of my foul are ful- 
ly known to that God who made me and daily fupports 
me : he has ever obferved my conduct in every particular 
of pall life : he knows both the folly and plague of my 
heart, the depravity cf my nature, and the treachery of 
my very inmoft foul : for there has not been a word on 
my tongue, nor a thought in my heart, but lo, O Lord, 
thou haft known it altogether." The awakened fmner 
confiders alfo, that this God, in whofe prefence he has 
acted fo unworthily, fo wickedly, is not a man, who is a 
worm, nor the fon of man, who is but a worm, but the 
omnipotent Jehovah, who can with infinite eafe make 
him miferable, or nothing, in a moment, or bring him to 
the duft of death, or to the flames of hell. And the 
thought is pre/Ted home, and addrefles* the heart in the 
language of the prophet Nathan to David — " Thou art 
the man" — * thou, a poor feeble worm, haft been daily 
offending the great God of heaven and earth, making 
him thy almighty enemy !' 

From an imprefflve fenfe of the power and prefence of 
the great and bleffed God, the Holy Ghoft leads the 
awakened fmner to confider of his purity and patience, 
and he can no longer treat the immaculate Jehovah wkh 

irreverence 



#f mR Holy Uaosr. 8$ 

Irreverence and difregard, but reveres him as the Hoty 
One of Ifrael ; and he begins to feel himfelf in the prefencc 
of that God who is of purer eyes than to behold iniquity, 
and he is ready to cry out, Who can ftand before this 
holy, lidly, holy Lord God ! — this God who muft 
hate fin in all its forms, and is therefore angry with the 
v/icked every day, and muft be very angry with me : 
AVhy ! O why ! have I not before this time felt the 
ftrokes of his difpleafure ! 

This leads the concerned fmnerrio admire the. wonder- 
ful patience of God. He wonders at his own preemp- 
tion, that he has ever dared to affront fuch power, to of- 
fend fuch purity, and to abufe fuch patience ; and that, 
doing this, he is yet among the Jiving to praife.God. 
He looks around on the r world, who lie in ignorance and 
wickednefs, and coniiders what a great part are.blafphe- 
mmgthe God. of heaven, violating the plamefl dictates of 
reafon, and die precepts of morality, and living in an al- 
moit entire, forge tfulnefs of the God who made them. He 
confiders. himfelf as one of thofe who have added to the 
aggregate fum of moral guilt, and wonders that the great 
Jehovah bears with the ingratitude and rebellion of his 
poor,- impotent and apellate ere at ares.— that he has not 
before this time clothed himself with majefty, and made 
his wrath known, by. the thunders of his power, and in a 
moment punilhed the folly and madnefs of prefumptuous 
mortals, and crumed the world and its inhabitants into 
ruin. But, inftead of this, he fees the patience of God 
drawn out to long fuffcring : ' for he caufes his fun to 
rife, and his rain to defcend, on the evil and on the un- 
thankful, and is kind and gracious, inviting the chief of 
fmners to the participation of heavenly blellings ; which 
is fuch a continued demonitration, fuch a fenfible proof, 
of the boundlefs goodnefs and tender mercy of God, as 
fills him with a fort of venerable delight, and encourages 
him for the future to repofe himfelf with a cheerful con- 

£dcnc>? 



§4 The Personality &? Operations 

fidence omfuch paternal goqdnefs and unceafmg kindnefs* 
Thefe impreflive apprehenfions of the power and purity, 
prefence and patience, the goodnefs and mercy, qf God, 
eonftrain the awakened finner to confider him as the Go$ 
of the fpiritsof all flefn, who has immediate accefs to 
the inmoft foul, and that the hearts of all men are in his 
hand, and that he can manage them as he pleafes ; work- 
ing in them both to wi|l and to do his own good plea- 
fure v Therefore, though he feels himfelf dark, impotent, 
and polluted, yet he feels that he is at' the fame time a 
fubje<5tof divine agency, and that all he needs to. illumi- 
nate his dark . mind— that all he want's to cure the difor- 
ders of the foul, and to heal every internal difeafe— to 
raife him to the nobler forms of divine life, and to final 
_and complete liappinefs — is, to have, and fehfibly to en- 
joy, the. inward, the vital, operative prefence qf the Di- 
vine Spirit— -that holy Spirit of God by. whom we are 
fsaled unto the day of redemption. And, as he hopes 
that he feels fomething of thole vital influences .already, 
fo he prays that he who has begun the good work in 
him would carry it on to perfection. The mind being 
thus formed to entertain right apprehenfions of God, the 
Divine Illumiator calls back the thoughts of the convin- 
ced finner upon himfelf, in fome fuch reflections as thefe i 
I am a creature of this almighty, holy, patient, good and 
■ merciful God, intelligent and immortal, capable of obe- 
dience and happinefs ; the law of my Maker is and mull 
be the rule of my conduct ; and the honour and felicity 
of my nature confifts in practically knowing, lupremely 
loving, and conflantly enjoying the favour of my God. 
But,, alas ! I have abufed my noble intellectual powers ; 
I have been unmindful of, my immortal intereft, I have 
violated the facred laws of Heaven, and am condemned 
by my own confcicnce ; for my confeience witneffeth to 
my face, that I have been fo far from making the honour 
and glory of God my end, and my foul my firlt concern, 

that 



9F rns Holy Ghost. %$ 

that I have lived as without God in the world, and as if 
ray body was immortal, and my foul mortal, and as if the 
things which are feen were eternal, and the things which 
are not feen were temporal: I am condemned by all the 
creatures above, around and below me.; all of whom 
anfwer the end of their being much better than I : I am 
.condemned by the law of my Creator, who, being the 
firfl caufe and.laft end of all things, deferves my firft, my 
beft, my all : " I am afhamed,. and even confounded, and 
abhor myfelf, and repent in. duft and afhes." But I fee, 
I. plainly fee, that neither the deepeft felf-abafement and 
latbhorrence, the bittereft repentance, nor the moft impartial 
reformation for the future, will atone for the paft, nor 
reverfe the fentence which has been already pronounced 
againff me : nor will thefe humiliations and reformations 
ofthemfelves mortify and purge out thofe evil inclina- 
tions, vicious habits, and untoward difpofitions, which 
ftill prevail in me, and which will effectually prevent my 
future happinefs, even though I .were delivered from the 
punifhment due to me for fin. Oh ! what fhall I then 
do ! where, O where fhall I fly ! Be willing. to be mife- 
rable I cannot ; to free myfelf from the certain or fearful 
expectation of it, in exifting circumftances, is equally im- 
poffible. I have no wifdom to devife, I have no ftrength 
to effect, my own falvation. What fhall I do ! where 
ihall I find a friendly hand able to faveme! .where fhall 
I. find a rock .firm enough to build my eternal hopes 
, upon \ 

The Holy Ghoft, by calling up fuch reflections as 
thefe, prepares the convinced fmner to take a more inti- 
mate and felf-applying view of the Lord Jefus Chrift 
in his mediatorial character. He is fully convinced that 
he cannot ftand before the infinitely holy Lord God, 
He looks out for help, and, under the influences of the 
unerring Spirit, he looks into the gofpd, where he fees as 
J in 



86 , The Personality & Operations 

in a glafs the glory of the Lord Jefus — the difplays of 
divine wifdom and grace fhining in his face : and he 
now entertains quite different thoughts and fentiments 
of this glorious perfon, who is " the brightnefs of the 
Father's glory, and the exprefs image of his perfon — the 
only begotten of the Father, full of grace and truth." 
The moll exalted and endearing apprehenfions of the 
Lord Jefus Chrift powerfully ftrike the mind, and capti- 
vate the heart. The judgment being informed, the af- 
fections move .with ardour fpontaneoufly towards him, as 
to a perfon with whom he lias the moll important, inte- 
refting and perfonal concern. Under a realizing fenfe of 
his own ; miferable ftate without grace and Chrift, while he 
fees and feels himfelf under the condemning power of 
God's law, under a moral inability to fulfil its require- 
ments, and yet neither able to plead innocence, or to make 
atonement, the convinced fmner attends to the gofpel pro- 
pofals, and to thofe diflinguifhing truths which relate to 
-the perfon, offices and mediatorial character of the Lord 
Jefus Chriil, as to matters and truths .with which the fal- 
vation of the foul is connected. He treats them no lon- 
ger as ,mere matters of fpeculation, but as the life of all, 
his hopes; he contemplates the Lord Jefus Chriil in thofe 
offices and characters which he fuflains as mediator, with 
the .warme ft gratitude — the true Prophet, the great High 
Prieft, and the fupreme and everlafting King, and gracious 
Saviour of miners ; and concludes, with dreadful certain- 
ty, that without he can obtain an'intereft in his mediation, 
in the benefits of his atonement, in the merits of his righ- 
teoufnefs, and in the efficacy of his interceffion, he is ut- 
terly and inevitably undone. 

The Holy Ghoft at this critical moment enlightens the 
imderftaiiding with the knowlege of Chrift Jefus, and at 
the fame time opens to the convinced fmner the purity 
and the extenfive nature of the divine law, the weaknefs 
of jus nature, the corruptions of his own heart, and the 

imperfection 



#f the How Ghqst, 87 

imperfection of* his beft obedience : and under thefe 
views he highly approves of the way and method of falva- 
tion by grace, through faith, as revealed in the gofpel. 
The heart being thus prepared, it does, as it Were of it- 
felf, open, melt, clofe, unite with, and cordially receive, 
the Lord Jems, as offered in the gofpel, as the moll fuit- 
able, moft amiable, almighty and all-gracious Saviour, 
worthy of fupreme love, and inexpreffible complacency ; 
and, while others are deviling means to be rich and great, 
he defires above all things to be found in Chrift, interefted 
in his atonement, clothed with his righteoulhefs, filled 
with his Spirit, and to be found humbly and fteadily walk- 
ing in all the ftatutes and ordinances of the Lord blamelefs. 
He hears the invitations of the gofpel with pleafure, and 
comes at the Saviour's call, and attends to the' doctrines, 
the precepts and the example of his Lord and Maiter, 
with an obedient ear, and a complying heart : and, while 
he receives his Saviour Into his heart, and refts his falva- 
tion in his hands, he fmcercly fubfcribes to his laws, 
doctrines and inftitutions, and cafts anchor within the vail, 
and in the way of well-doing feeks for glory, honour and 
immortality, in hopes that he fhall have the crown of 
eternal life conferred upon him, as the free gift of God, 
through Jefus Chrift his Lord. And now, being deliver- 
ed from the power of darknefs, and tranflated into the 
kingdom of God's dear Son, he cheerfully bows to his 
authority, and puts, as it were, both the fword and the fcep- 
tre into his hands, and yields up the whole empire of his 
foul, to be governed by his laws, controuled by his power, 
f inclined by his Spirit, cherifhed by his truth and grace, 
and finally faved by his righteoufnefs. He fettles, too, 
a correfpondence with his Saviour, under the influences of 
the fame Spirit, which he purpofes mall never be interrupt- 
ed, and is delighted, and even tranfported, with the pleaf- 
ing profpecl which opens to his view, and is ready to 
cry out, " BleiTed Jefus ! thou art my light, my ftrength, 

my 



£8 The Personality &■ Operation* 

my joy, and my hope ! thou art fuch a Savidur as my 
neceffity required ; thou fatisfieft all my wants, thou an- 
fwereft all my wilhes, thou art all in all to me j I cannot 
live without an intereft in thee, without an intercourfe 
with thee, O thou life of my life, thou foul of all my 

joy!" 

3. We fhall now take a view of the operations of 
the Holy Ghoft which may be called fpecial. 

And by the fpecial operations of the Holy Ghoft we 
snean the fame which in the Scriptures are called the fup- 
ply of the Spirit of Chrift Jefus, which are conftantly 
neceflary to animate the believer to the faithful difchargc 
of duty, to fupport him under his trials, to arm him 
againft temptation, to fubdue the body of fin and death, 
to fan&ify and attemper him to the enjoyments and em- 
ployments of the heavenly world. Thcfe are alfo called 
in Scripture the fealings of the Spirit, the earnejl of the 
Spirit, and the noitnefi of the Spirit with out fpirits which 
proves that we are the children of God. By thefe, and 
many other phrafes of the like nature, the fpecial influ- 
ences of the Holy Ghoft are fpoken of in Scripture, and 
are confidered every where as neceifary to maintain, the 
chriftian life : the fame Spirit who begins muft carry 
' on the good we u to perfection. The fame Spirit who 
enkindled, muft keep alive, the facred flame ; " for it is 
the Spirit who giveth life.'* And every believer is, from 
his own experience, fenfible, or foon will be, that without 
the Spirit, who giveth life, he can do nothing. We knew 
that the ' faints, when they are firft delivered from the 
fpirit of bondage, and tranflated into the liberty of the 
children of God, are ready to think that every refolution 
which they form for the future, in matters of religion* 
they fhall be able to keep, or carry into full execution ; 
fuppofmg that all things will appear to them the fame 
that they now do — that divine object will ftrike the 

mind 



of the Holt Ghost. 89 

mind in the fame point of view — that the prefent appre- 
henfions of God, of Chrift, the foul, and the eternal world, 
will always take the fame hold of the heart, and equally 
engage the attention : but a little experience in the chrrA 
tian life will convince them of their miftake* and of the 
truth of what our BlefTed Lord told his difciples, that 
without him they could do nothing. 

Thefe fpecial operations of the Holy Ghoft are free 
and fovereign favours ; not beftowed upon all the children 
of God equally, nor on any one equally at all times, but 
as emergencies arife. Sometimes, through thefe fpecial 
operations, light has been imparted to the faints in the 
darkefl and mod myfterious and perplexing cafes, and 
enabled them to acknowledge with the Pfalmift, " In thy 
light, O God, I fee light.'' So when his virtue was put 
to the trial, by the unequal diftribution of Providence, in 
the power and profperity of the wicked, and he felt him- 
felf plunged into the depths of adverfity, and when he at- 
tempted to reconcile this with the. wifdom and goodnefs 
of the divine government, he fays, It was too painful for 
me, and I was ready to conclude that. I had cleanfed my 
hands in vain ; but I went into the fan#uary of God, and 
there underftood I their way. He had' a more extenfive 
and impartial view of God's providential government, 
and was fatisfied ; a ray of divine light broke through the 
dark cloud, and carried its own evidence with it.. Some- 
times fpecial ftrength is imparted, to bear with fortitude 
the burdens of life, which without would be quite in- 
fupportable : the apoftle Paul could boaft, under the hea- 
vier! burdens and the fevereft trials, I can do all things 
through Chrift ftrengthening me ; and when I am weak- 
feel mofl fenfibly my own weaknefs — and burdens and 
calamities prefs the hardeft, then am I ftrong, being 
ftrengthened with all might according to his glorious 
power, unto all patience and long fuffering, with joy- 
I 2 fulnefs. 



90 Tas Personal i rr &? Operations 

fulnefs. So, on other fpecial occafions, fpecial ' afliftaticw- 
have been communicated, yet in fuch variety as to time, 
manner and degree, as plainly mews that they are free 
and fovereign favours, under the direction and controul 
of a free Spirit. No one has directed^ or being counfeller 
has taught, him when and where, and to what degree, 
they fhall be conferred. The royal penitent, fenhble of 
the need he flood in of the fpecial aids and aililtances of 
the Holy Ghoft, to recover him from his fhameful fall, 
to purge him from his guilt, and reftore him to the com- 
forts of religion, and eilab!ifh : him in undecaying piety 
for the future, prayed, Lord reftore unto me the joys of 
thy falvation, and uphold me by thy free Spirit. As the 
fpecial operations of the Holy Ghoft are free, various 
and fovereign, fo they are powerful and efficacious, fuf- 
ncient to bear up and carry the feeblefl faint through the 
heavieft afRielions, and the foreft trials, with fortitude, 
patience and honour ; and he will finally come off more 
than a conqueror, through Jefus Chrilt, who has loved, 
him, and makes all things work together for good. 

And, though thefe operations are fo powerful, yet they 
are fcmetims filent and fecret, that the perfon who is the 
iuhjecl of them fcarcely perceives them at the time of 
their operation ; like Jacob at Bethel, or when reclining 
his head upon a pillow of ftone, he fays, God is in this 
place, and I knew it not : fo the happy fubject may 
not know that he is favoured with the fpecial influence 
of the Spirit, but by a reflex act, when perceiving the di-; 
vine fignature. The Spirit witnefling to his own work, 
proves it to be fpecial and divine ; and they are fome- 
times lefs perceivable, becaufe they are connatural and 
regular, accommodated to all the principles of the new 
nature, difpofmg the foul to acl: more vigoroufly and 
uniformly upon thofe principles ; working with our Spi- 
rits, and by means perfectly correfponding with both the 
common and faying influences above described; but 

quits. 



of rai Holt Ghost, 92 

quite diftin& from thofe blind impulfes and irregular ec- 
ftacies of an over-heated imagination which are eccentric 
and wild, reducible to none of thofe fac red rules by which 
we are to try the fpirit to fee if it be of God, or that 
Holy Spirit of God by whom we are fealed unto the 
day of redemption. And, though there may be a diver- 
fity in thefe operations, yet they are by. the fame Spirit, 
and its adminiHrations tend to the • fa-mc-thing — the edi- 
fication of the believer, to make him. meet to be a par- 
taker qf tfog inheritance of the faints in light. 

Having thus fpoken of the Holy Ghoft,; and' his various - 
operations, we pafs to fome improvement. 

1. Let us adore this Divine Illuminator of our dark 
minds, and blefs the Father of Lights for the gifts and 
graces of his Holy Spirit, by whofe common influences 
the fad effects of the early apoftacy are kept under a 
happy reftraint, the moral agency of >man is maintained, 
reafon and confeience are able to bear their, united tefti- 
mony againft an evil deed, and to make a loud and fome- 
times fuccefsful rernonftrance againft it ; fo that mankind 
retain a fenfe of right and wrong, moral and. immoral 
actions, upon the principles of common fenfe ; that hu- 
manity, civility and morality are kept alive in the world, 
which make this earth better than hell, and mankind bet- . 
ter than fallen angels. 

2. Let us blefs God that he did not fuffer the human- 
race to fmk into a ftate of abfolute defperation, by totally 
withholding the influences of his Bleffed Spirit, but gra- 
cioufly diffufed his common influences as a kind of genera! 
afflatus > by which he preferved mankind proper fubjects 
on whom the grace of God might operate, agreeably to 
his rational nature, to, final falvation. But— 

3. More efpecially, let us adore and praife the Divine 
Sanctifier of our polluted natures, who regenerates us 
hi the fpirit of our minds, aad be, .always ready to ap- 

knowledge. 



\ 

92 The Personally &? Operations 

knowledge the operations of his hand, wherever we per- 
ceive them, in ourfelves or others, and give him the 
honour which is manifeftly his due ; not arrogate to 
ourfelves, nor afcribe too much to means or inftruments 
which, in any meafure it has been in our power to make 
ufe of, but fay, Not unto us, O Lord, not unto us, but to 
thy good Spirit, who has wrought in us both to will and 
to do of thine own pleafure, we afcribe all the honour 
and all the praife.. 

4. Let us pray for the Spirit ; we have all the en- 
couragement which it is proper we fhould have, to afk 
for the gifts of the Holy Ghoft ; for he was promifed to 
Chrift- in the^ covenant of redemption ; therefore our 
Saviour told his difciples, when he was about to leave 
them, that he would obtain the promife of the Father, 
even the Holy Ghoft, and fend him down unto them 
for their comfort and fupport.. And we are affured that 
God is as ready to give his Holy Spirit to thofe who afk 
for him, as earthly parents are to give bread to a hungry 
child ; therefore afk, that you may receive, and your 
joy fhall be full \ for every one who afketh receiveth, and 
he who feeketh finderii, and to him who knocketh it fhall 
be opened. 

5. To prayer we mnil add our moft diligent and ferious 
attendance on the means of grace ; thofe means which 
have commonly been made ufe of, in the hands of the 
Spirit, both to beget and increafe grace in the heart ; and 
thofe means we are to attend upon as means m the hand 
of the Spirit, having no power and efficacy in them- 
felves ; nor are we to imagine that we are entitled to the 
co-operation of the Spirit of God, becaufe we make ufe 
of, or attend ferioufly upon, them. The Spirit is a free 
Spirit, fovereign of his own influences ; and We do but 
our duty in our attendance upon the means of grace — 
we do but attend to our higheft intereft 5 and, while itt 

this 



dp t&e Holt Gaosr. 93 

this way we attempt to work out our own falvation with 
fear and trembling, we muft remember that it is God 
who by his Spirit works in us both to will and to do of 
his own good pleafure. 

6. We muft not grieVe nor quench the Holy Spirit of 
God. If, while we are in the uie of any of the appointed 
means, we feel any ferious impreiHons made upon the 
mind, let us be fure to cultivate and improve fucn im- 
preffions ; attend to the facred dictates, and not be diverted 
by the folicitations of vain or wicked men 5 but retire to 
our clofets, converfe with our own hearts, and attend and 
be obedient to what the Spirit faith unto them, though 
he mould fpeak in his ftill fmall voice. Here give me 
leave to fay, if you want human inftruclion and affirm- 
ance, you will do well to confer with your rniniiter, and 
with a few of the moll ferious, godly and prudent per- 
fons of your acquaintance; but open not your cafe but to 
fkilful phyficians. To tell your experiences cr the exercifes 
of your mind to every one, will only tend to deceive and 
miilead you. You may fearch the Scriptures daily with 
fafety, make them the man of your counfel, and they 
will prove a light unto your feet, and a lamp unto your 
paths : make them the companion of your bed-chamber 
and your clofet, and you will grow in grace and in the 
knowledge of Chrift Jefus our Lord : and in this way 
you may hope, that he who has begun a good work in 
you will carry it on, and perfect his own work in you. 

7. If we have reafon to believe, on fcriptural grounds, 
that the Holy Ghoft has wrought a divine and faving 
change in us, and made us happy fubjeels of his faving 
operations, we muft not imagine that the work is done, 
and wc have no further ufe for his facred agency : we 
may be afTured that all our fufficiency is of God, and 
that, without the conftant fupply of the Spirit, all our 
religion will foon dwindle into a fpiritlefs formality, and 

it 



94 ^# £ Personjlitt £sf Operations 

It will be as much as we are able to do to maintain the 
form of godlinefs, without the power. We fhall lofe 
much of the chriftian temper, and that fweet communion 
with the Father, Son and Holy Ghoft, on which depend 
moil of the comforts of religion. They only who walk 
in the fear of the Lord have the comforts of the Holy 
Ghoft. Form not refolutions in your own ftrength ; for 
you will find, that, without the aids of the Holy Ghoft, 
your ftrength will be but weaknefs : therefore ever main- 
tain a deep fenfe of your own dependence, and that you 
will never be able to maintain the divine life without di- 
vine affiftance. Be not ram to utter vows before God, 
but learn of the Pfalmift modeftly to fay, If thou Lord 
wilt be furety for me thy fervant, I will keep thy fta-- 
tutes. — We clofe with a caution : — 

We muft not truft fo much to the aids or affiftances of 
the Divine Spirit, either before or after we have been 
made the fubjedls of his laving or fpecrai influence, as to 
neglect any of the means of grace, or delay the perfor- 
mance of any known duty ; becaufe thofe divine aids arc 
not to <be expected but in the way of a confeientious at- 
tendance on the means of grace; and no duty can be 
performed acceptably without them. Therefore it is the 
higheft abufe of the doctrine of the neceffary aids of the 
Divine Spirit, to take encouragement from thence to in- 
dulge floth and negligence. For any to fay, I will fit 
ftill, and give myfelf no concern, till the Holy Ghoft 
operates powerfully and irrefiftibly upon my heart, 
is the very madnefs of folly ; much more egregious than 
for a farmer to neglect the tillage and cultivation of his 
ground, becaufe he is convinced that his harveft depends 
(in concurrence with his own feafonable labour and pru- 
dent care) upon the divine blefting. The very confidera- 
tion that God works, but honours us fo far as to make 
ufe of our moral agency and natural powers to effect his 
own purpofes, would be enough, one would think, to ani- 
mate 



$Ff %ee Holy Ghost, 95 

mate a generous or honeft -mind to the greateft exertion, 
diligence and activity, in working out our own falvation ; 
and, if we are admitted to be workers together with God, 
we are affured that our labour fhall fhall not be in vain in 
the Lord. Nor muft we neglect or delay our duty be- 
caufe we think we have not the Spirit, or are not favour- 
ed with thofe divine aids which -we think are neceffary tp 
render our acts of obedience acceptable. We are not to 
wait for the moving of the Spirit, but go forth in the 
name of the Lord, and in the .way of duty truft in God 
for all thofe gracious communications ,we .may need : 
and, if we are not ftraitened in ourfelves, we fhall not be 
ftraitened in God. Many have entered upon duty with 
little courage, and lefs ftrength, who have been carried 
through with honour, life and joy, and found by happy 
experience that it is -the Spirit who giveth life. 

In one word — Ever maintain a Uriel walk with God, 
humbly depending upon him for all thofe fanclifying in- 
fluences and fpecial aids of his good Spirit that we may 
need ; and in general we (hall find, that as our day is, fo 
fhall our ftrength be ; and in this way we fhall renew our 
ftrength, and go on from one degree of faith, love, and 
:holy obedience, to another, till we fhall appear complete 
■.before God, in Zion above, 






-DISCOURSE 



DifcourCc IV. 



The Variety -and efficacious Manner of the 
■ Operations of the Holy Spirit. 



i C OR. xK. 4, $i, 6. 

"Now there are diverfiiies of gifts, but the fame Spirit ; and 
• there are differences of ad minif rations, but the fame Lord ; 
and there are d'werfitiss of operations, 'lut it Is the fame God 
noho <worketh. all in all, 

# 

TH E Apoftle-inthis chapter treats on the great va- 
riety of fpiritual gifts with which the apoftles and 
primitive chriftians were endued, for the better eftablifh- 
ing the fyftem. of chriftianity upon the fure bans of divine 
agency, and to fiiew, that, though there was a great vari- 
ety of thofe fpiritual gifts, with which they were enriched, 
yet they were all the effecls of the fame divine agency. 
And, though the adniiniilration of thofe gifts was differ- 
ent, as objects, eircumftances and fituations required, yet 
jtHat diverfity was under the direction of the fame Lord, 
- and had a tendency to the fame, end : and, though the 
influences of the fame Spirit operated differently on per- 
ibns of different difpofitions, tempers and characters, yet 
it was the fame God who rendered thofe operations effec- 
tual to the producing all the genuine principles of true 
virtue. and goodnefs, in all who were the happy fubje&s 
of thofe heavenly communications. And I believe that 
there is as great a variety in the operations of the rege- 
nerating 



The Variety and Masker, &c. 97 

neratmg Spirit of the gofpel under its preaching by the 
ordijAry minifters, and in the enjoyment of the ordinary 
means of grace in fucceeding generations, as there was 
in the difpenfmg of thofa extraordinary and miraculous 
gifts to the apoftles and primitive chriftians at its firfl 
promulgation : — which variety of manner, and efficacy 
of operation, of the Holy Ghoft upon the human heart, 
{by which it is regenerated, or pafTes under that trans- 
forming moral change called in Scripture a being born 
again, or a being created anew in Chrift Jefus) I mail 
endeavour to illuftrate in the following pages, in as clear 
and concife a manner as I can. 

That there is a variety of. operations by the fame Spi- 
rit, is evident, from the fimilitude our Saviour made ufe 

-of when he was treating upon the fubjecl: with Nicode- 

,mus, in an evening converfation which he had with him 
at his private lodging, in vtheptrefence of his difciples. He 
plainly told him that fuch a change was abfolutely necef- 
fary to prepare fubjects for his heavenly kingdom. Je- 

. fus faid unto him, " Verily, verily, I fay unto thee, Ex- 
cept a man be born again, he cannot fee the kingdom of 
God ;" and then adds, " Marvel not that I faid unto thee, 
Ye mull be born again. And as the wind bloweth where 
it lifteth, and you hear the found thereof, but cannot 
tell from whence it cometh, nor whither it goeth, fo is 
every one who is born of the Spirit :" which denotes 
both the variety and fovereignty of thofe divine opera- 
tions— that there is a fecret in the Spirit's operation, which 
is fully known to none but to him who is wonderful in 
counfel, and excellent in working all our works in us and 

,for us. 

I cannot pretend then to defcend into all the particulars 
which may defignate a difference of operation, or a di* 
verity of adminiftrations, and which may be only cir- 
^cumftantial and local, but I {hall take notice — 

K L Of 



$8 The Variety anh Mjwer of the 

I. -Of a diverfity of manner in which this moral 
change has been effected. 

II. The variety of means which have been made u£a 
of. 

III. The difference of time' when this change has been 
wrought. — Thefe three particulars may comprehend all 
that variety of operations of the Holy Ghoft upon the hu- 
man heart which may be neceffary or ufeful to be 
"known. 

L There is a variety; in the manner or. method which 
the Spirit makes ufe of in producing this moral change 
in the human heart ; and if, by tracing that variety of 
method, in which I fhall be as clear, fcriptural and ex- 
perimental as I can, any one may be -better able to de- 
termine what their real character or true ftate may be,, I 
fhall be very happy. 

i . The method which the Spirit makes ufe of with per- 
sons of different tempers, difpofitions and fi.tuations in life, 
is very various, as will appear both from Scripture^ expe- 
rience and obfervation. Now it is obvious that fuch a 
conviction of the exceeding moral evil in fin, and fuch ap- 
prehenfion of the impending wrath of God for fin, as will 
excite a genuine repentance of it, and awaken in the guil- 
ty mind a folicitude to obtain a pardon, and a freedom 
from the punifhment .and dominion of fin, and the wrath 
to come, is neceffary in ordinary cafes to prepare the 
mindto receive cordially the gofpel meffage of falvation 
by grace through faith : but the degree of this neceffa- 
ry conviction is various ; for it is evident that no ftronger 
convictions of fin are abfolutely neceffary than may be 
fufficient to make the finner hate fin as an evil in itfelf, 
and willing and defirous to forfake it ; and no greater 
terror from the fear of divine wrath for fin, than .what 
will render the offer of falvation by grace, on the terms 
of the gofpel, acceptable. .And yet it is evident that 

ftronger 



fSfSRAribtrs of the Holy Spirit. 99 

ftronger convictions, and greater terror, may in fome ca- 
fes be expedient. The Bleffed Spirit fometimes fets the 
fins of the finner before his eyes in fuch a point of light 
as that they appear to him as a marfhalled hoft of ene~- 
mies, ready to devour him ; every circumftance which at-' 
tended their commiffion wears an afpedt of terror*- He 
runs back on the privileges he enjoyed and had abiifed, 
and the advantages he had been favoured with, but mif- 
improved, and he thinks that no one ever before had fin- 
ned at fo great a rate, and with fuch high-handed wick- 
ednefs, as he has done, and therefore that no terror is like 
unto his terror. He- has fuch a fenfe of the demerits of 
his crimes, and the purity of the divine nature, that he 
thinks God is determined to confign him over to everJafl- 
ing punifliment; and, as he thinks himfelf the greateft' 
finner in the world, fo his future punifhment will exceed 
all who have gone before him : fo that in the bitternefs 
of his foul he is weary of his life, and he may wifli that 
he had never been born, or that he had been any other 
creature than what he is : or, however fnocking the 
thought of annihilation may be to beings confcious of 
the pleafures of exiilence, he is ready to wifh he could 
immediately lofe his exiftence. And the poor diftrefTed 
creature may continue for days, weeks and months in 
this condition, and (as one exprelfes it) may be fo 
ftunned with peals of thunder from mount Sinai, as to 
be quite deaf to the gentler founds from mount Zion. 
When we propofe to him the terms of the gofpel, the pro- 
mifes of falvation to the chief of fmners, he will not hear 
a word that any of thefe were made to him, or were ever 
defigned for him, but that hell and damnation are and 
will be his eternal portion, and he fiears all the curfes of 
God's broken law, and the denunciations of wrath, as 
levelled at him, and will entertain nothing but a fearful 
looking for of judgment and fiery indignation, which 
will devour him. But in all this fcene of terror he high- 

h 



IGQ The VjRiEtr and Manner gp the 

ly approves of the law of God which condemns Kirn, and 
will juftify God as righteous, even though he fhould finally 
configii him over to a punifhment equal to the deme- 
rit of his crimes ; which temper of mind marks his con- 
victions as the effects of divine operations ; and, while 
there is this entire approbation of the law as wife, holy, 
juft and good, it is evident that the Spirit of God is 
preparing the way, by this fevere difcipline of the law, 
to render the free offers of the g*>fpel more welcome ; 
making ufe of the law as a fchoolmafter to bring the 
convinced finner to Chri+t, that he might be juftified freely 
by grace, through faith in him. When this end is ob- 
tained, the clouds begin to pafs off, and the broken-heart- 
ed finner is made to hear the voice of joy and gladnefs, 
ib that the bones which had been broken are healed, and 
he finds joy and comfort in believing. 

2. But with others the Spirit varies the mode of his 
operations, and they have lefs terror, though, it may be, 
not lefs forrow ; their hearts feem to be melted down in- 
to a very deep and a moft ingenuous forrow for fin. 
They are not, as others have been, fo much alarmed with 
fearful apprehenfions of impending wrath, as they are af- 
fected with the exceeding fmfulnefs of fin : they can weep 
day and night for their tranfgrefTions, and repent in duft 
and afhes for their iniquities : and though they do not 
doubt but that there is provifion made for their pardon 
and falvation if they repent and make their humble and 
believing application to God through Chrift, they cannot 
be perfuaded that they do repent fincerely, or that they 
do believe in Chrift. truly. They fee fo much fin in them- 
felves,fo much weaknefs and corruption in their ownhearts, 
and that the habits of fin are ftill fo ftrong, that they fear 
they never fhall believe in Chrift as they ought to, nor 
have grace and flrength to conquer thofe vicious habits 
which they find are fo deeply rooted in their hearts. And 
though they feel a difpofition humbly to apply to God, 

through 



■Operations of the Holy Spirit. ioi 

through Chri ft, for pardon and life, and have often made, 
hi the bed manner they could, their believing application 
to Chrift, as to the almighty and all-gracious Saviour of 
fnmers, yet they are afraid they have not done it in a right 
manner, becaufe they do not feel the burden cf guilt re- 
moved, nor have received any fennble tokens of the divine 
favour, nor any certain evidences that they are in a par- 
doned and fanctified ftate, and fo they feek Jefus forrow- 
rng, and weep out their forrows at the footftool of the 
throne of grace. But by degrees their forrows abate, 
and fome divine promife or comforting word comes in- 
to the mind, or is impreffed upon the memory, as that — 
Son or daughter, be of good cheer, thy fins are forgiven 
thee, and I am pacified towards thee for all which thou 
haft done, faith- the Lord thy God. 

3. With refpect to others, they may have lefs forrow, 
but not lefs contrition or humiliation. The mind is im- 
prefTed with inch a tranfporting view of the wifdom and 
grace of the gofpel plan of falvation, and with the glory 
and amiablenefs of -the Saviour of men, that the enmity 
of heart againft God and his government, or againft the 
humbling fcheme of falvation by grace through faith, is 
flain at once, fo that their hearts are melted down with 
ingenuous forrow for fin, and charmed, as it were, into a 
ready and cordial compliance with the gp/pcl propofals, 
Without being kept long under the pangs and ftruggles 
of the new birth. Thefe are fubdued by love, conquered 
by goodnefs, without having their fears much alarmed, 
and without being drove by God's fiery law to take fanc- 
tuary in the ark of the covenant of God's grace. Thefe, 
as fbon as they are awakened to a feribus confederation 
of their ways, turn their feet into God's ftatutes ; they 
make hafte, and delay not, to clofe with the offers and 
invitations of the gofpel ; as foon as they fee themfelves 
in a guilty and ruined ftate, they difcover their help in 
God : the law of God appears fo juft, fo holy and good, 
K 2 the 



102 The Variety and Manner of the 

the perfon and offices of Chrift fo amiable and complete, 
the propofals of falvation by him fo reafonable and gra- 
cious, that, while they feel an utter deteflation of all fin, 
they entertain the higheft efteem for the laws of Cod and 
the Redeemer, and are conftrained by the love of Chrift, 
with a confcious fincerity, immediately to fall in with and 
cordially embrace the gracious offers of the gofpel ; and 
they are filled with a joy unfpeakable and full of glory : 
that, inftead of their being long encompaiTed with the 
forrows of death and the pains of hell, as others have 
been, their fouls are foon delivered from death, their 
eyes from tears, and a fong of praife is put into their 
mouths, even falvation to God. This feems to have been 
the cafe of Saul, who afterwards was the bleffed apoftle 
Paul, who was conquered at once by almighty grace, 
and clofed with the propofals of the gofpel as foon as 
made known to him by the preaching of Ananias. This 
was the cafe of the jailor, who, as foon as he was awak- 
ened to fee his danger, and to inquire in earneft what he 
(hould do to be faved, immediately complied with the 
terms of falvation, as foon as they were made known to 
him by the preaching of the gofpel. So we read of 
fome who received the word with joy in the Holy Ghoft, 
on their firft hearing it preached to them ; i.e. the Holy 
Spirit accompanied the word which was firft preached to 
them, with fuch power, that, while it convinced them of 
iin, and pointed out their danger, it wrought in them 
obedience to the gofpel, and infpired them with a facred.. 
joy in believing. 

But here I would enter a caution : — It is evident that 
many have been under fome awakenings, and have foon 
been filled with joy, from a full perfuafion that they 
were converted, and had experienced a faving change, 
when it was only a tranfient impreflion made upon their 
paffions and affections, which, like the morning cloud 
and the early dew, foon paffes away. Thofe with whom 

the 



Operations of the Holt Spirit, 103 

the Spirit takes this lad method need take care that they 
are not deceived, and take external appearance, or a fu- 
perficial impreflion^ for a real work of grace upon the 
heart, and fo fall under the defcription of thofe whom 
our Saviour meant to reprefent by thofe who received 
feed in ftony ground, who heard the word with joy, but,, 
having no root in themfelves, fell away. Where this 
joy, which fucceeds a few hours or days of forrow, is- not 
attended with great modefty and humility, and a fixed 
refolution to walk worthy of the Lord to all well-pleaf- 
ing, there is great reafon to fear that their fuppofed 
change is counterfeit, and that the hope built upon it 
will fail, and be as the giving up of the ghoft. 

4. I have to add, that with fome the Spirit takes a 
different method from either of the foregoing ; and I 
take it to be more common, though more gentle, 
and lefs difcernible, than any we have mentioned : and 
this is, by letting in, by gentle and more infenfible de- 
grees, divine, light into the under/landing, fo as to recti- 
fy our apprehenfions of God and his moral government ; 
of Jefus Chrift, his natural, moral and mediatorial cha- 
racter ; of the nature, reality and importance of a future 
and an eternal world ; and from that to awaken the at- 
tention, to warm the affections, and to fix the refolution, 
without making any of thofe painful or tranfporting im- 
preffions upon the mind as in any of the forementioned 
methods. It is certain, that though God is fometimes 
in the earthquake, and fometimes in the fire, and in the 
ruining wind, yet perhaps he is oftener in the gentle, ftill 
fmall voice, agreeably to the reprefentation of the Pro- 
phet. A late learned, pious and fpiritual writer ob- 
ierves upon this fubjeCt, that the operations of the Holy 
Spirit upon the human heart are often, and he thinks 
moft commonly, of fuch a nature as makes it difficult, if 
poffible, to diftinguifh them from the natural and rational 
exercifes of our intellectual powers j becaufe the temper 

and. 



io4 The Variety and "Manner of the 

and feixtiments with which the Spirit of God infpires 
them who are under his enlightening and fanctify- 
ing influences are rational, and perfectly agreeable to 
what reafon in her proper and moft perfect exercife 
would dictate. 

Perfons with whom the Spirit takes thislaft and mod gen- 
tle method are generally begun with while young. They 
are awakened, and convinced of fin as an evil and bitter 
thing ; their convictions fubfide, & then return upon them 
with more force,, and then wear off again. Sometimes they 
are full of /concern about their fouls, and form new and 
more- fixed refolutions, and begin to entertain a comfor- 
table, hope ; they think they can difcover fome lineaments 
of a work of grace upon their hearts ; they think they 
feel the love of God and goodnefs ; they think they feel a 
growing averiion to fin and moral guilt, and fo much of 
the conflraining influence of the love of Chrift, that they 
can truft in his merits, and can, and do, really lodge their 
eternal intern! in his hands. They take more delight in 
ordinances, and feel a benevolence of heart which extends 
to the whole family of mankind, efpecially to the whole 
houfehold of faith; they anon grow more remifs and 
carelefs, and -become fo indifferent., about, .the. moil inte- 
refling concerns, that they are ready to give up all hopes 
that they have experienced any thing like afaving change 
of heart. This awakens their concern anew, and calls 
up their attention, and they apply themfelves with new vi- 
gour to the exercifes of devotion, or under afflictions they 
feel their hearts tenderly touched, or, experiencing fome 
very eminent and lignal deliverance from impending dan- 
ger, they feel their hearts melt into gratitude and thank- 
fulnefs : thefe fenfations revive their hopes, and they are 
comfortable again, but not in tranfports. Perfons of this 
defcription, though their peace is often interrupted, and 
they have many doubts and perplexing fears, becaufe, it 
may be, they cannot give a particular account of their 

■• convernon, 



Operations of the Holy Spi&it*- 105 

converfion, or fay at what time they experienced any ma- 
terial or moral change in their temper or" difpoiition, or 
beeaufe they have never had fueh terror' or fuch joy as 
others have had— -at length commonly arrive, under the 
difpenfations of providence and grace, to as great a ftea- 
dinefs in religion, and to a temper as habitually gracious, 
as any j and, from an impartial view of their whole 
conduit, there appear in them as evident marks of the 
true chriftian as in thofe whofe paiBons have been more 
ftrongly touched, and whofe temper and conduct have 
been fuddenly and more vifibly changed ; and they them- 
felves may feel as great a confcioufnefs of their undifTem- 
bled love to God, as cordial a truft in the Lord Jefus 
Chrift, and and as univerfal a benevolence to mankind, 
as any who have been regenerated with all the moil 
painful agitations of mind. If fo, it is well ; they may 
be alTured that, in the Scripture ftyle, they have been 
born of the Spirit, though his operation upon their hearts 
may have been like the gentlefl breeze, which can hardly 
be perceived from what quarter it comes, or to what 
point it tends ; for, as the wind bloweth when and where 
it lifle.th, and thou hearefl the found thereof, but can ft 
not tell from whence it cometh nor whither it goeth, fo 
it is with fome, if not with every one, who is born of the 
Spirit. 

II. We proceed to confider the diverfity of the opera- 
tions of the fame Spirit, with refpe6t to the Means which 
are made ufe of to effect this faving change in the human 
heart. And here indeed there is a great variety ; but 
. the more common and ordinary means are, divine ordi- 
nances, providences, and the more immediate impreffions 
made upon the mind by the concurrence of a great va- 
riety of means, without making any particular ufe of one 
more than another. 

1. By divine ordinances I mean, principally, prayer, 
reading of the word of God, and the hearing of it preach- 
ed. 



l<rt> Tb'e Variety and Manner of rks 

ed. Thefe have been the common, and in the hands of 
the Spirit are very powerful, means which are made ufe 
of in effecting this moral and faring change, as I hope 
many cf my readers can teftify from their own experience. 
Many have found the word of God powerful, and fharpcr 
than a two-edged fword : many have found a preached 
tjofpel to be the power of God to falvation, being accom- 
panied with the energy of the Holy Spirit, as thoufand^ 
and ten thoufands can teftify. 

But we need not reft the evidence merely on Human- 
teitimony : for the Scriptures abound with evidence to this 
truth, which cannot be difputed. The royal Pfalmifl 
could long ago fay, in honour of the written word, The 
law of the Lord is perfect, converting the foul ; the testi- 
monies of the Lord are fure, making wife the fimple ; 
the ftatutes of the Lord are right, rejoicing the heart ;, 
the commandments of the Lord are pure, enlightening 
the eyes : and we have the teftimony of one greater than 
king David — the Lord from heaven. He faid, that the. 
words which he delivered, and which were written that 
we might believe, were fpirit and life ; i. e. they were not 
only to be underftood. in.- a fpiritual fenfe, but in the 
Hands of the Spirit would beget and cultivate the princi- 
ples of fpiritual life.. And it is to be remembered, that 
he fpake this to comfort his difciples under the melancholy 
profpect of his foon leaving them. He adds, The fleih 
profiteth nothing — my bodily prefence can be of no real 
advantage to you, without the enlightening, quickening 
and fanctifying influences of the Spirit of God : and 
then he fubjoins, When I return unto my Father, I will 
fend down the Holy Spirit upon you, and I will leave 
my words with you. And it is the Spirit who giveth life 
to you ; for in his hand the words which I fpeak they are 
fpirit, and they are life. And, that his gofpel might be 
attended with an efficacious bleilmg, he prayed, in 
that moft fervent and excellent public addrefs which he 

made 



§PSHAT-IONS OF %HE HoLT SflRlT. 10^ 

*nade to his Heavenly Father a little before he firffered, 
Holy Father, fan&ify them through the truth ; thy word 
is truth-: which prayer clothed the written word with a 
fancTafying influence, through the operations of the Holy 
Spirit. And the preaching of the word has, through 
the operation of the Spirit, been a powerful means of 
convincing and converting finners to God, and of build- 
ing up the faints in faith and holinefs. The apoftle 
James obferves, that the Spirit by his own will begat 
them by the. word of truth. Lydia's heart was opened 
while Paul preached to her the gofpel at her own houfe ; 
and vaft multitudes were brought under ferious concern 
by the preaching of Peter, and were led to inquire, with a 
folicitude becoming the importance of the queftion, Men 
and brethren, what fhall we do ? But the word preached 
does not always profit, not being mixed with faith in them 
who hear it ; v which gives occa'fion often to repeat the com- 
plaint of the Apoftle — Lord, who hath believed our re- 
port, and to whom has the arm of the Lord been reveal- 
ed ? or more.pofitively — We have laboured in vain, and 
fpent our ftrength for nought and in vain. Yet God has 
not left his word altogether without witnefs, but even to 
this day has made the plain and artlefs preaching of the 
word the power of God unto falvation. O that it was 
.more evidently fo among us at the prefent day ! The 
operation of the Spirit of God upon the human heart is 
not confined to the bell-adapted means, but he makes ufe of 
what he pleafes, and how and when he pleafes : par- 
ticularly we have to remark — 

2. Providences, both, merciful and afHiclive ; thefe, as 
-means in the hands of the Spirit, work fometimes. very 
powerfully upon the hearts of finners. As, for inftance, 
mercies ; fome great and fignal favours, or furprifmg 
.deliverances from great and impending dangers, have 
melted down the hardeft heart, and begotten fmcere and 
^genuine repentance for pad fms and bafe ingratitude, 

and 



io8 The Variety and Manner of me 

and drawn them by the cords of love, and the bands 
of a man— reafon and gratitude — to forfake their fins, 
and to confecrate themfelves to the Lord, who had load- 
ed them with his benefits. 

But I believe, more commonly the Spirit of God makes 
life of afflictive providences to humble the pride, and fub- 
due the paffions, of hardened finners. The ficknefs of 
the body has, under the direction of the Spirit, contri- 
buted to the reftoration of the foul. The ftouteft firmer, 
when thrown upon a bed of/icknefs and languifhment, 
rendered incapable of the employments or the enjoy- 
ments of life, when there is no taile either for the plea- 
fures or amufements of the fenfes, fometimes openeth his 
heart to wifdom, and his ear to hear inftruction ; he con- 
siders of his ways, and returns unto the Lord ; he makes 
hafta, and delays not to keep his ftatutes, and obey the 
gofpel. 

I know, too often, impreffions made upon the 
mind by affliction pafs off like the morning cloud, 
-being made only on the paffions and affections, and 
all religious appearances vanifh almoffc as foon as the 
burden is removed : but this has not always been the 
cafe ; there have been lafting and good effects made by 
the chailifements of the rod; flupid and carelefs finners 
have been made wife to falvation. This was the cafe of 
Manafleh, that arch fmner : .when he was caft among the 
thorns, and laid in fetters, then he befought the Lord his 
God, and obtained grace to repent, and mercy to forgive : 
and it is not improbable that fome of my readers, from 
experience, may be able to add their own teitimony to 
this truth, and date their own conversion from fome very 
heavy affliction. 

Sometimes I have had reafon to believe that a fpecial, 
or what to an inattentive mind might feem to be merely 
accidental, or fome fmall occurrence in life, has been 
made ufe of as a means of accomplifhing this moral 

change 



OPERATIONS OF THE HoLY SPIRIT* IQJ 

change in the heart of a before inattentive and earelefs 
fmner. I cannot adduce inftanees of this, where there is 
fo great a variety, therefore I mall leave it to thofe who 
may recollect the feemingly inconsiderable incidents which 
have wrought powerfully in them, and brought them* 
from a carelefs, inattentive, diffipated ftate, to a rational* 
conuderate life of chriftian morality. It will be granted, 
I fuppofe, that where Paul has planted, and Apollos wa- 
tered, without effect, or where the moft rational and pow- 
erful preaching of the gofpel has been attended upon m 
vain, a word fitly fpoken has entered into the inmoft foul, 
and plainly fhewn, that, though it Was an arrow from 
a bow drawn at a venture, yet it 'was from God's quiver^ 
and directed by the Omnifcient Spirit to the feat of prin- 
ciples in the human heart. Or, it may be, only the fick- 
nefs or the death of a near relation, or a dear friend, or 
the vifions of the night, may awaken a lethargic foul, 
which may end in the fixed habits of piety. 

III. 1 have to add — Sometimes, though I believe it is 
■rare, the Blefled Spirit feems to work without, or with the 
•concurrence of a great variety, of means, Without making 
•any particular ufe of one more than another. If human 
teftimony can be credited, fometimes a text of Scripture, 
without being lately read or heard, has been fo impreCed 
upon the mind as to become like a nail fattened in a fure 
place, and has engroffed all the thoughts, and called forth 
all the powers of the mind to attend to what it dictated, 
and driven fmners frcm their revels to their knees and to 
their Saviour. Others, who had been the moft aban- 
doned fmners, or the tame ft {laves of vice, and who had 
loft the falutary influence of a religious education, and 
had outgrown -Ihame itfelf, have on a fudden been match- 
ed as brands out of the burning, and, by one means or 
another, or by the Concurrence of a great variety of 
means, without being able to fay what had the greatelt 
•weight with them, have been brought to themfelves, and 
L thej 



I JO \THE,Vj1t!ETY.JtNL M. INKER OF fSS 

they have returned, with the prodigal, penitently coilfeA 
fmg, " Father, I have finned againft Heaven and before 
thee." Perhaps an affecting fenfe of a prefent, omnifcient 
Deity, who has been witnefs to all their crimes, may con- 
tribute as much as any thing to the , loathing of them- 
felves, and their repenting in duft and allies before him- 
Sometimes I have, obferved, that a deep and affecting 
fenfe of the love of the .dear Redeemer (without the fub- 
j eels being able to fay what firft excited that affecting 
fenfe :, of the confl raining love of Chrift in them ) 
has melted down the ftone into a fountain of pe- 
nitential tears, and inferibed the divine image on the 
pliant heart, and infpired them with fuch an invincible 
refolution, that they have fho&e, through the remainder 
of life, the.fons of God, without rebuke, exhibiting a 
bright affemblage of heroic chriilian virtues, and been 
the ornaments both of fociety and religion, IHit thefe 
instances are yery rare, as- it. is fit they^ihould be, left 
fome by them mould be encouraged to neglect the more 
common, ordinary t and ftated means of grace : but that 
there have been fome fuch. inftances, in and ever fmce the 
days of the apoftles, cannot.be denied. And it is evident 
that fuch cafes have their ufe, as they ferve to prove that 
the BleiTed Spirit is. the, author and the agent, and acts 
as a fovereign in producing this moral change in the hu- 
man heart. 

I have in the laft place to obferve, that there is a di« 
verfity of operations by the fame Spirit, with refpect to 
the Time when this neceffary change is. effected. But, in 
purfuing this : part of my fubject, I fhall confine my 
thoughts, and direct yours, to the three common ftages 
of life— infancy, childhood, and mature age of manhood. 

I. It muft be granted, that fometimes this change is 
wrought in infancy or childhood, or before the fubject is 
properly a moral agent, or capable of thinking or acting 

for 



Operations of- the Holy Spirit. lit 

for himfelf. It is certain that there have been fome very 
remarkable inflances of early piety. And fome children, 
from what they have faid about God arid Chrift, about 
their duty and another world, have evidently fhewn, that 
the Holy Spirit has had accefs totheir young hearts, and, 
as tender twigs, bent them God-ward and heaven-ward. 
And here I can fay, as fome of you who are parents can, 
I have fpecial reafon to believe, that there have been 
fome beiides Samuel, Obadiah, Jofiah, Jeremiah, and 
young Timothy, who' Have been made the fubjedts cf 
f'anctifying graoe- before their uuderftandings arrived to 
fuch a ftate cf maturity as to feel the force of an argu- 
ment, or to digeft a fyftem of religion. 

Here I will give you the opinion of two very learned 
and pious divines ; I mean Mr. Baxter and Dr. Dod- 
dridge. Mr. Baxter faid, he verily believed, that if pa- 
rents would do their duty, preaching would not be the 
more common and ordinary means of converting fouls, 
but that the greater part would be wrought upon by a 
religious education iri the 'hands of the Spirit, before they 
were capable of entering into the reafoning of a fermon : 
and Dr. Doddridge fays, fome are wrought upon in their 
infancy, and he believes mod would be, were parents to 
do their duty ; and adds, that he had obferved, that God 
did commonly blefs the endeavours of pious mothers for 
this divine purpofe. If none cf us have experienced the 
falutary effetf: of early and religious inftruftions from a 
pious mother, yet young Timothy had abundant rer.fon 
to be thankful for the religious education which he had 
received from his pious mother Eunice, and his" grand- - 
mother Lois, who from his youth had taught him to 
know the holy Scriptures, which were able to make him 
wife unto falvation. - 

2. But the more ufual time when this change 
wrought in the heart is in youth, before the habits of fin 

become 



become ftrong, and bef fire the cares and pleafures of the 
world fall with their full weight upon the heart. 'This 
may be fuppofed from the reafon of things, and proved 
from Scripture and experience. Though it is to be la- 
mented that many youth, either through a carelefs inat- 
tention, or a criminal neglect, of a parents inftru&ion, or 
through the want of a religious education, or prudent 
difcipline, or through the vanity of their own minds, or 
the attractive charms of the world, or the infatuating in- 
fluence of fenfual pleafures, follow after vanity till they 
become vain, and forget the God who made them, and 
difefteem the Rock who begat them, and, like the horfe 
who defies the rein, keep up a full career, until they are 
irrecoverably gone in the paths of the deftroyer : thanks 
be to God, this is not always the cafe ; many, and I be- 
lieve by far the greater part, of thofe who are regene- 
rate, are, by one means or another, brought to confecrate 
themfelves to God while warm with all the vigour of 
youth, before the evil days are come, or the years draw 
r.igh wherein they have no pleafure. And, having giv- 
en up themfelves to God in an everlafting covenant, they 
>oin in full communion with the people of God, and ap- 
pear as olive plants round about the facred table ; and fo 
the church, according to the prediction, fees her feed, her 
ions and her daughters, fpringing by the water courfes, 
one faying, I am the Lord's, another calling himielf by 
the name of the Lord Jefus, and another fubfcribing un- 
to the name of the Lord, and with his own hand firna- 
ming him by the name of the God of Ifrael. 

Eat the leaft likely time of all is in the decline of life. 
Very few inftances, I believe, can be produced of perfons 
who have much paffed the meridian, or mature manhood, 
under the power of fin, eftranged to God and godlinefs, 
who have ever met with any thing which looked like a 
divine change wrought in them. They generally wax 
worfe and worfe, and live and die monuments of divine 

wrath. 



Operations of t'HE Holy Spirit. ii* 

wrath. Nor need we wonder at it, when we confider 
the inveterate ftrength of fmfnl habits, and the invincible 
force of contracted prejudices, the weaknefs of the human 
mind, the ficklenefs of aged childhood, and the amazing 
treafures of guilt which fuch muft have -contracted who 
have long defpifed and abufed the gofpel of the grace of 
God. To make any impreflions on fuch dry bones — on 
fuch hard hearts — muft be next to a natural impoffibility ; 
for can the Ethiopian change his ikin, or the leopard his 
fpots ? then they who have been accu domed to do evil 
may learn to do well. But, to the honour of divine 
grace, as an evidence of the almighty energy of the Holy 
Spirit, and as a demonstration of the fovereignty of his 
operations/- fome have been born again when they have 
been old. Sometimes the rock has been fmitten, and the 
waters of genuine repentance have flowed out ; fome- 
times there has been a making among the dry bones ; and, 
how ft range foever it may feem, even dry bones may live, 
and ftand up both for the defence and for an ornament to 
religion. 

J m p r v e m e n r. • 

1. From what you have heard or read, you may learn, 
that you muft not neglect any of thofe means which God 
has appointed, or has made ufe of, and which you have 
in your hands j as you know not which he will blefs, and 
render effectual to your falvation, or which the Holy Spi- 
rit may make ufe of to accompliihhis own work in you. 
He is fovereign in his operations, and various in his 
adminiftrations ; and he makes what ufe he pleafes of 
•means : and ibmetimes he apparently works without the 
nk of means, or by the concurrence of a great variety ot 
means, without making any diftinguifhing ufe of one more 
than another : therefore you muft not neglect fome which 
you may think the.leaft likely, and attend upon others 
which you may think more likely, to effect this faving 
change in the heart j but humbly, fteadily and confeien- 
L 2 tioufly 



U4 The Variety and Manner of the 

tioufly attend on all thofe you have in your power, m 
humble hopes, that through the operations of the BlefTed 
Spirit, fome will prove effectual to the begetting you 
again to the lively hope of future glory. Nor muft you 
defpife what may appear in your view weak means, or 
lefs adapted to work a faving change in you ; and fo like 
the rafh Naaman refufe the waters of . Jordan, though 
bid by the Prophet to make ufe of them to cleanfe him 
from his leprofy, becaufe he thought that the waters of 
Damafcus were as likely to effect a cure as thofe of Jor- 
dan. If he had obftinately continued in his error, he 
would have returned with the leprofy full upon him ; but 
being perfuaded by his wifer fe*vants,.he in obedience to 
the Prophet's direction bathed himfelf in the river Jordan, 
and was made clean. So you muft not choofe the means, 
but in obedience to divine direction you muft attend the 
means you have, and look up to the Almighty and All- 
Gracious Agent to render them effectual to your reftora- 
tion and final falvation. 

2. You muft not make your own experience, a ftan- 
dard for others, nor the experience o£ others a ftandard 
for your own ; for there is a diverfity of operation by the 
fame Spirit, who worketh all in all in fuch ways and 
manner as he may think proper. Some of an humble 
and defponding mind are much perplexed and dif r 
souraged, and are ready to call in queftion the fmcerity 
or the reality of any change wrought ill them at any time, 
becaufe they cannot come up to the ftandard of others ; 
efpecially when. they hear thofe who are of an a/Turning 
or cejifprious turn of mind boaft of their light, joy and 
affurance, and peremptorily condemn all whofe experien- 
ces do. not exactly correfpond with their own ;. making 
their experiences like Procruftes's iron bed, to the length 
of which he cut all who were too long, and ftretched all 
who were too fhort. Others have been much perplexed, 
and in, defponding fears, becaufe they could not affign a 

particular 



Operations of the Holy Sf/^it. 115 

particular time when the work was wrought in them ; for 
fome of their fellow chriltians will affure them, that the 
change is fo evident that they cannot be infenfible of the 
time when it is wrought ; that they can have no certain 
marks of a real change of heart, if they cannot affign the 
time when it took place, though they exhibit much of a 
filial temper, and externally appear the children of God* 
without rebuke. As well may they deny, that the wind 
blows, though they may hear the found thereof, and feel 
its refrefhing breeze, becaufe they cannot tell from whence. 
it cometh, nor whither it goeth^ 

Let us all be cautious that we do not cenfure thofe who 
have evidently the marks of God's children upon them, 
becaufe they cannot afcertain the particular time when, 
or the manner how, they became regenerate in the tem- 
per of their mind : and let the humble and doubtful foul 
be encouraged, though the change in his temper has not 
been fo fenfible as. it has been in fome others. Yet, if 
you feel your heart God-ward, and his love reigning 
there ; if you feel a cordial love towards the Lord 
Jefus Chrift, and have by faith lodged the falvation of 
your foul in his hand ; if you feel an approbation of, and 
a delight in, the law. of God, after the inner man ; if you 
can, and do, take delight in . the word, worfhip and or- 
dinances of God, and feel an unfeigned and prevailing 
love to the whole family of mankind, a growing hatred 
to fm, and an afpiring after greater degrees of holinefs ; 
you may at leaft maintain a very comfortable hope that 
you are born of the Spirit, though you may not be able; 
to fay when or how. 

3. You mould attend your duty confcientioufly, 
and ardently defire the co-operations of the BlefTed Spirit 
with thofe means which you do enjoy, be they in your 
apprehenfion fmall or great, likely or unlikely, remember- 
ing that God has promifed his Holy Spirit to them who 

afk- 



Jl6 The VARiEtr and Manner of ths 

aik : and, if you feel your minds imprefled at any time 
by attending on the common and more ordinary means, 
either by the reading or hearing of the word of 'God read 
or preached, or by fome affecting providence, either mer- 
ciful or afflictive — or, if your hearts are fenfibly touch- 
ed and warmed with the fpontaneous reflections on the 
moft intereiting fubjects, without being able to fay what 
has contributed moft in touching the heart, or in exciting 
thofe ferious reflections— thank God, and take courage, 
and be lure to. cultivate thofe ferious impreflions, by 
meditation, prayer, and converfe with the pious and the 
moft approved chriftians of your acquaintance, and efpe- 
cially with your minifter : open your hearts freely to 
him, and defire him to deal plainly and faithfully with 
you, that you may be found in the faith, and approved 
of God. . 

Guard againft every -thing which may have a ten- 
dency^ to break the bruifed reed, or to quench the 
fmoking flax- — ail unnecenary worldly cares, vain company, 
uielefs and dangerous amufements — and attend ferioufly 
on the devotions of the. family, the clofet, and the houfe 
of God, and revere theldictates. of confcience, with a re- 
ligious, not with a fuperftitious eye ; „obferve the provi- 
dence of God, and which way the. divine, linger points. 
By thefe exercises and reflections you will- be .animated to 
duty, and acquire a ftrongcr habit of virtue, and, if I 
may be allowed the expreflion, you will lie more open to 
the variegated gales of the Spirit, and be much more 
confirmed in a ftate of rational chriftianity. 

4. Let thofe of us who are parents often carry our 
children to God in' ? the arms of our faith and prayer, and 
fervently beg of him the enlightening,, renewing and 
fancYifying influences of his Holy Spirit upon their young 
and pliant hearts, that they may be renewed in the Spi- 
rit of the mind, before the corrupt principles of our fallen 

nature 



OHkation* of the Holy Spirit- tij 

ftafure grow into ftfong and fixed habits of vice. We 
muft begin to indraft them very early in the knowledge 
of God, their Heavenly Father, and of j efus Chrift, whom 
aright to know is life eternal. We rnuft try to give 
them, early, fome right apprehenfions of their Redeemer — 
how much he loved our finful race, and what kind no- 
tice he took of little children, and that he faid, Of fuch 
is the kingdom of heaven. And we muft endeavour to 
raife in them fome growing defires to know the will 
of God, and how they (hall pleafe him— fhew them, by 
fome ftriking inftances, what is like to be the end of a 
life of fm and folly, and what will be the. happy portion 
of them who love, fen.r and ferve God from their child- 
hood. Young Timothy knew the holy Scriptures from 
his youth, which made him a good man, and wife to 
falvation. 

5. We muft let youth know, in general, that now h 
the beft time to become virtuous ; for now is the accept- 
ed time, and now is the day of falvation — the moft likely 
time in which they may be renewed, and interefted in 
the bleffings of the gofpel. If they fhould let this favour- 
able opportunity flip unimproved, and continue on in the 
ways of fin and folly, under the power of native cor- 
ruptions, beyond the meridian of life, there will be at beft 
a bare probability that they well become regenerate in 
the decline of life. 

Therefore, my dear youth, for whom principally I 
have in the laft ftage of life penned thcfe pages, and fenl 
them abroad, fuifer me to call upon you to feek the Lord 
while he may be found, and call upon him while he is 
near. The days are haftening on when you may call 
and not be heard, but your feet may ftumble upon the 
dark mountains, and while ye look for light, God may 
caufe darknefs, and turn it into the fhadcw of death, 
and make it grofs darknefs. 

T© 



si8 Ths Variety.' and Manner, $3e* 

To conclude — Let all thofe who have already got in- 
to the decline of life, and are fhrouded with the evening 
of old age, give all diligence to make their calling and 
election fure. My brethren, the time is far fpent ; the 
night is at hand. It is high time for us to fearch and. 
fee whether we are not yet in the gall of bitternefs and 
bond of iniquity. And, though we Should find, upon 
the ftricleft examination, the too evident marks of un- 
regeneracy upon us, yet we mull not utterly defpair : the 
BleiTed Spirit is fovereign and various in his operations. • 
He may breathe upon dry bones, and eaufe them to live, 
and ftand up the ornaments of human nature, and advo- 
cates for religion. He has done it for fome, and may do 
it for others. He may do it for us. But verily the cafe 
is doubtful, but not defperate. We run ft immediately lay 
afide every weight, and the fin which eafily befets us, 
put away all imnecefTary cares, and apply to the one tiling 
which is abfolutely needful. Life is more than meat, 
the body is more than raiment 5 but the foul and its falva- 
tion is the moft important of all things: for what fhall 
we give in exchange for the foul. ! 



*-5o <o. s^s 



DISCOURSE 



SPiftaurfe V. 



■ gSg g lJ.ll ' JL ' Ml 



On the Evidence of the ChnilSan-lvevelatiap. 

i THESS. v. 21. 
Prone all things ; hold fajl that which Is good. 

OAJ R Apoftle clofes this his firft epiftle to the Thef- 
falonians with a charming mixture of piety, zeal 
and tenderneis, and pours out the fulnefs of his heart in 
a truly laconic ftyle, and crowds into a few fhort verfes 
cumofl the whole circle of chriftian duty, enforced by 
weighty arguments, and the moft benevolent wiih, that 
the very God of Peace, would fanclify them wholly. He 
is far from aauming the air of an infallible dictator ; for, 
with all the plenitude of inspiration, he fubjecled all that 
•he had Jfaid to their free, impartial and candid examina- 
tion, that they mould try and prove all things, and hold 
fall that which was good . ;. which would be acting worthy 
the dignity of reafonable beings, and free .moral agents, 
who. mull give an account of themfelves to God : and 
what upon a fair and- full examination they found to be 
good — truths and facts with which their higheft honour 
and interefl were connected — he exhorts them to hold faft, 
to adhere clofely to them, found their faith upon them,, 
and regulate their practice by them. 

It is as evident that man was made for religion, as that 
he, was ma.de for fociety. It feems to be a dictate of na- 
ture,, 



"-12D Th£ EnBENei) &S, 

ture. We may tr-averfe the globe, and find men without 
laws, arts, houfes or clothes, but not without religion : 
they will have their gods, their priefts, their, altars and 
their facrifices, and fomething which they call religion ; 
and they believe that their religion comes from the gods, 
and that it is both true and divine ; and they exprefs it 
by a word which in our language fignifies God'? news* 
And certainly that fyftem of religion which unites thefe 
two objects, the glory of God, and thehappinefs of man, 
in one capital point, (lands the : faireft- chance of coming 
from God, of; any which has been adopted by mankind. 
Ands-flich-^for the- preient we mall take for granted) is 
the Chriftian Religion. But, as- God does not demand 
of us an implicit faith, nor blind obedience, but allows 
and requires us, as in our text, to prove all things, and 
"hold fall that, which isgood ; , we (hall therefore inquire 
as impartially as- we can into .the:truth and importance of 
the chriftian religion ; and, if we find it upon examina- 
tion good, both true and divine, we may rationally ad- 
here to. it as the one thing needful. 

And,; that wemay not be loft in the cloud of witneffes 
with which we are encompalfed,* we (hall pretty nearly 
obferve the following method : 

It is natural for mankind- to expecl, at fome certain 
period, a revelation from, God, which would furnifh us 
•with a fyftem of religion. 

The chriftian revelation is from God, and furniihes us 

with a, fyftem of religion well adapted to the fallen, ftate 

of man, and is therefore that good thing to which we 

: ihall do well clofely to adhere, agreeably to the direction 

of our text. 

L We mail undertake to prove that the revelation 

which founds the chriftian religion is from God, both 

true and divine, and therefore good. We undertake 

^this with pleafure, becaufe we think it both an eafy and 



9F the Christian Revelation, X2i 

a delightful tafk. And the inquiry, if properly made, 
muft be attended with the happieft confequences. The 
more we examine into the truth, the reafonablenefs and 
the fitnefs of the chriftian religion, the more evidently it 
will appear to be from God — that good thing which 
muft be clofely adhered to. And though we hope there 
are but few in thefe United States, of the prefent gene- 
ration, who call in queftion the truth, the reafonablenefs 
and authenticity of our holy religion, yet, from the pre- 
fent appearance, and the rapid progrefs the principles of 
infidelity are making in Europe, we have reafon to fear, 
that another century will produce many here who will 
deny the Lord who bought them, and will contemn and 
treat his religion as only a cunningly devifed fable, whom 
oar children may be called to refift fteadfaftly in the 
faith. And what we have to fay on this fubjecl refpecls 
the future as well as the prefent generation : and our 
prayer to God is, that the fteadfaitnefs of the prefent 
and the rifing generations in the chriftian faith and prac- 
tice may prove all which can be faid on the fubje<St to be 
fupeniuous, 

•What we mall firft attempt to prove is, that, confider- 
;ing our dependent ftate, we had reafon to expect a reve- 
lation from God, fufficient to found our faith upon, and 
to direct our pra<5h'ce. For it is evident that man in a 
ftate of innocence needed fuch a revelation. Such was 
his connexion and dependence, that he could not be his 
own infallible guide in all matters which refpected his 
duty, his fafcty and happinefs. If his reafon was fufH- 
ciently clear to guide him in the matter of his duty, Co 
far as it confifted in the internal and external practice of 
moral virtue, yet his reafon and common fenfe could not 
guide him in matters merely pofitive, which depended 
entirely on the will of the Inftitutor, and which could not 
be known but by revelation from him : and fome pofitive 
inftitutions are neceftary to complete every fyftem of re- 
ligion. M How 



122 The Evidence of the 

How m^ny of thofe pofitive inftitutions would h.ir'4 
been necefTary to complete a fyflem of religion adapted 
to a ftate of innocency, we knew net : one certainly there 

.was (according to Mofes) that which prohibited the, 
fruit of the tree of knowledge of good and evil. It is 
evident, too, that man in a it ate of innocency needed : sl 
revelation from his Creator in matters which related to 
the prefervation of his health, and the fecuring and pro- 
moting of his fafety and happinefs in this world. It is 
evident that his reafon, however clear and (Irong, could 

s not infallibly guide him in the choice of his food, or into 

-. what would afford him the befc nutriment for the body. 
In a world of fenfe, where there was fuch a vaft variety, 
fome of which was good and nutritious, other very im- 
proper and pernicious, he,inu{i have fome better guide 
than human reafon in her beft.sfr.ate, to prls with fafety 

. through a fhort.life of fenfe. '/Though man was dignified 
with powers of reafon, above all the lower creation, yet 
It is evident he was not to be directed by animal mftincl, 
or fagacitycf fenfe, as^ merely animal creatures were, for 
which purpofe the v, were endowed with quick, inuinclive 
faculties, far beyond man. Therefore it is highly pro- 
bable, at leaft, that if man had continued in a fiats of in- 
nocency., he would have been favoured from time to time 
with a revelation from Heaven. But if we take a view 
of man in his prefent lapfed ftafe, the probability of a di- 

, vine revelation is much greater ; as the need of fuch a 
revelation is much increafed by the fall. 

If God had, from the beginning, entertained thoughts 
of pity concerning man, and was difpofed to relieve and 
re More him to the divine favour, upon a plan of grace in 
.the hands of a mediator, (as appeared from his not car- 
rying his threatening- mto immediate and full execution, 
~ and his promife that the feed of the woman mould break 
the ferpent's head) he certainly would, at fome certain 
.,|>eriod 3 and hi fome clear and intelligent manner, have 

.made 



Christian Revelation.- 123 

jflftade known thofe purpofes of grace ; and this mull be 
by revelation. Therefore a . divine revelation is highly 
probable in itfelf; and, confidering the dependent ftatc 
of man, and his prefent lapfed ft ate, we have the higheffc - 
reason to expect one ; as it is impoflible for us, or any 
man, under all the advantages and improvements in na- 
tural or human knowledge, to fay on what terms an of- 
fended God will receive and fave his guilty creature 
man, without a revelation. 

And this probability grows ftronger, when we confl- 
der how infinitely eafy it is with God, and how perfectly- 
agreeable to his fpiritual nature, to reveal his mind and 
will to his intelligent creatures : for, as he muft perfectly 
know both the capacities and wants of his creatures, i'o 
he muft have eafy and immediate accefs to the confcious 
mind, either by immediate impulfe, or by. the influences 
of his Spirit, or by the administrations of angels, or by 
whatever way elfe he is pleafed to make his will known. 
And that he would do this, may be argued from his own 
benevolence, and his moft gracious nature, which difpofe 
him to fhew favour where he can confidently with his 
other perfections ; and alfo from the ample and abundant 
provifions which he has made for our bodies ever fince 
the curfe took place : for he giveth unto us all things, ne- 
ceflary for our comfortable fupport, richly to enjoy : and 
this, by a natural and Decenary confequence, leads us to 
conclude that he would not leave us deftitute of thofe 
provifions neceffary for the foul. He has not only added 
his blefiing to the earth, which drinketh in the rain which 
cometh oft upon it, fo that it brrngeth forth for them by 
whom it is drefled* ; but he has provided means to heal 
thofe difordered and fickly bodies which became mortal 
by the original lapfe : fo that we have phytic as well as 
food : and he extends his care to all the works of his 
hands. May we not then conclude, with certainty, that 
he would provide for the wants and maladies of the- im- 
mortal 



124 2** EriSENCE OF THE 

mortal foul, and furnifh us with the means of fpiritual 
health, and immortal vigour ? We may fafely argue 
from the lefs to the greater here. If he has taken fuch 
care of the body, he will take care of the mind, the no- 
bler and better part of our natures. He has taught us to 
take more care of the foul than of the body, and to la- 
bour principally for that meat- which endureth unto eter- 
nal life : and we are taught to argue upon the fame prin- 
ciples, that, becaufe God takes care of oxen and fparrows, 
we mull not diftruft his providence ; for we are of more 
Talue, and ftand higher in his efteem, than brutes and 
fowls. So we think we may fairly argue, that, becaufe 
God takes care of the body, he will take care of the foul, 
and make fuch a clear, full and ample revelation of his 
mind and will, as will found our faith, and regulate our 
practice. 

Another argument of the probability of fuch a revela- 
tion may be drawn from the univerfal defire of one. 
The defire feems to be innate* arid that we ihall have one 
feems to be the dictate of nature j and we cannot fuppofe 
that the great Former of the human mind would imprefs 
upon it defires which he never did defign to fatisfy : we 
therefore fee all mankind looking out for revelations. The 
jiioPc barbarous have their gods, their oracles, and their 
refponfes from which they think they have the will of 
the gods made known to them, and which they profefs 
to follow as the rule of life. This defire being fo univer- 
fal, we may rationally fuppofe that it was impreifed upon 
the human heart in its firfl formation, which not being 
erafed by the original lapfe, it remains there an argument 
that God defigned to blefs the world, fallen into fin and 
darknefs, with a clear, full and fufBcient revelation of his 
mind to man, which, if properly attended to, would 
teach him the way to life perfectly. And this defire, 
being ardent and univerfal, is happily adapted to prepare 
the mind to receive and attend to fuch a revelation when 

made. ' 



Christian R.e''/elation.- . 1-2:5 

made. From all which it plainly appears, that there is' 
the utmoft reafon to expect, and that we may conclude 
with the greateit moral certainty, that, at fome time or 
other, God would reveal himfelf, with his mind and will, 
to man, in fuch a clear and full manner as would form 
a fyftem of religion exactly adapted to the prefent fallen 
ftate of man — a revelation which would afford firfficient 
light in every effential branch of duty. And fuch a re- 
velation as this we think we have in our Bibles, efpecial- 
ly in the New Teftament, which we ihall attempt to prove 
is from God-r-a divine revelation. 

The arguments in fupport of the divinity of the chrif- 
tian revelation are very copious ; but we fhall be as /plain 
and concife as we can and do juftice to our fubjech 

1. We mail endeavour to prove the genuinenefs and 
authenticity of the writings of the New Teftament. . 

And we think we. may with the utmoft fafety lay it 
down as a matter of fail, that there was a fet of men in 
the world who were called chrifiians> near eighteen hun- 
dred years ago 1 of this we axe as certain as we are of any 
tranfaclion or event which took place before our day, or 
the prefent age ; for the higheft evidence we can have of 
s.ny fact faid to be done in any paft age is, the united re- 
cord of thofe perfons who lived in that day, and were , 
eye and ear witneifes, and fully capable of relating and 
judging of the facts faid to be done, . And we have not 
only the united historical records of the chriftians them- 
felves of the ,truth of facts, with an account of the treat- 
ment they met wich from an unbelieving and an ungrate- 
ful world, with its. confequences ; but we have the united 
hiftorical records of the fame things from the enemies of 
chriftianity, who give a particular and circumflantial ac- 
count of the chriftian doctrines, and how they proceeded 
againft them as heretics : which writings, coming from 
the enemies of the chriftians, prove as certainly that there 
M 2 . were 



iz6 The Evidence of the 

were men who were called chriftians, as the finding 
Englifh letters, words and fentences infcribed on the 
bark of a tree, in fome defolate ifland, would prove that 
fome perfon who underftood the Englifh language and 
writing had been there. Having therefore the higheft 
evidence which the nature of the thing will admit, we 
cannot reafonably afk for more. With equal certainty 
it follows, that there was fuch a perfon as Jefus Chrift, 
who lived and died before any of his followers were called 
chrift ians, and from whom they received that name : for, 
if there had not been a perfon who was called Chrift, 
there would have been no foundation for the calling any 
feci: of men at that day chriftians. And that there was 
fuch a perfon as Jefus Chrift, who was born, lived and 
died under the reign of Tiberius Casfar, near eighteen 
hundred* years ago, we have the joint teftimony of friends 
and enemies; and, though they differ in the account 
they give of him, yet they all exactly agree that he ivas — 
that he was born at Bethlehem — brought up at Nazareth 
— that he founded the chriftian religion — and that he 
was crucified at Jerufalem as a ftate criminal. So that 
we have all the evidences that it is poffible that we mould 
have, that there was fuch a perfon as Jefus. Chrift, that he 
was born at the time, in the place and manner, thofe 
writings of the Hew Teftament fay that he was ; that he 
preached .doctrines, and wrought miracles in confirmation 
of them ; and, in fhort, that he died at the time and in 
the manner which thofe records afiert that he did. And 
indeed the whole hiftorical accounts, which both the 
friends and enemies of Chrift have given of thefe facts, 
agree with the writings of the New Teftament ; nay, his 
moft inveterate enemies do allow that he was, that he 
preached in Judea, wrought miracles, that he died, and 
rofe again from the dead, according to the Scriptures. 
Even Julian the apoftate has allowed all this. 



Christian Refelatiok. 127 

We are led from hence to aflert, that there were books 
written at that time by the profeffed friends and follow- 
ers of Chrift, which contain the memoirs of his life, doc- 
trines and death, the mod authentic of which were written 
by four of his profeiTed followers, and were known by 
the names Matthew, Mark, Luke and John. And this 
appears, not only from the writings of the chriftian fa- 
thers in the firft century — who have all borne their tefti- 
mony to the truth and genuinenefs of thofc books called 
the four evangeliils, and written by thofe four men, as 
appears from ; their writings which are yet extant — but 
we have, the united teftimony of the enemies and perfe- 
cutors of the chriftians, to the genuinenefs of thefe writ- 
ings. They warmly difputed with -the chriftian fathers 
about them, but never denied their exigence or genuine- 
nefs : and thefe difputes about the four evangelifts, be- 
tween the friends .and enemies of Chrift, remain unto this 
day, a living . demonftration, which cannot be withitood, 
that there were perfons of fuch names, who wrote thofe 
books called the four evangelifts, and that they are au- 
thentic and genuine — no fpurious or cunningly devifed 
fables of a later date. The principal of thofe writers 
againft the four evangelifts were Celfus, Porphyry, Hie- 
rocles and Julian, who were anfwered by Origen, Metho» 
dius, Eufebius, Gregory Nazianzen, and Cyril ; in which 
long and warm difputes the genuinenefs or authenticity 
of thefe books was never called in queftion, but the things 
contained in them were difputed : nor do we remember 
that this part of the New Teftament, as to its genuinenefs, 
was ever difputed by any in the two firft centuries. And 
we may add, that, as counterfeits imply and always prove 
the exiftence of true coin, fo the fpurious gofpels which 
afterwards made their appearance, and which were foon 
detected and rejected by the chriftian church, prove be- 
yond difpute the truth and genuinenefs of thofe which 
have flood the teft of many centuries, and remain, the 

living 



i;zl The Evidence of the 

living oracles of God, or the record which God has gives 
of his Son, the true prophet who came from God. And 
the fame may be faid of all the other writings which 
compofe the New Teftament. Chriftianity had her ene- 
mies from the beginning, as might be expected. They 
were oppofed to the doctrines and fentiments contained 
in the epiftles of Paul, Peter, James and John ; but in 
their difputes with the chriftian- fathers they allowed them 
to have an equal claim, to truth and authenticity with 
the. writings- of the four evangel! fts,.;.. And Eufebius, a 
very early and impartial writer, fays exprefsly, that the 
Four Evangellils, the Acts .of the Apoftles, and all the 
epiftles which now compofe the New Teftament, were 
univerfally received by the chriftian church as infpired 
writings, and regarded as fuch. , But,, as. there are no 
writings in the world of equally interesting importance, 
if true, as thofe of the New. Teftament, fo there is no 
hiftory or fyftern-. of -religion: which has met with fuch 
violent opposition, nQr the authors with fuch cruel perie- 
cution, for avowing and fupporting them ; and yet there 
are no hiftories or writings which carry fuch evidence of 
truth, and marks of their genuinenefs and authenticity ; 
for, befides the having all the evidence which is thought 
fufficient to pro^e the truth and genuine. 5 e-fs of any hiftory, 
thefe have the. addition of the united teftimony of all the 
enemies of chriftianity in their favour* though they did 
not mean fo, nor their hearts think fo ; which testimony 
reflects a light in favour, of this facred writing, ftrong and 
<;lear in proportion to the numbers and violence by which 
their authors and writings were perfecuted and oppofed. 

Having proved, 'beyond all reafonable cifpute, that 
there were books written by the four evangelifts and the 
apoftles, the friends and immediate followers of Jefus 
Chrift, containing the memoirs of his life, doctrines and 
death, and that thefe writings complete the fyftem of his 
SfeljgLon, called Chriftianity ; we pafs directly to prove, 

that 



Christian Revelation. 129 

tliat thefe very writings which compofe the New Tefta- 
ment have been preferred and handed down to us uncor- 
rupted, and are the very fame,, without any material or 
effential alteration, which were originally written by the 
faid four evangelifts and apoftks. 

And we will venture to fay, that it is abfolutely cer~ 
tain that the writings of the New Teftament, as we now 
have them, are the fame with thofe ancient records which 
paiTed under the fame name, and that they have been 
transmitted down to us without any material or erlential 
alteration : for it is abfolutely impoffible, in the nature 
and reafon of tilings, that any corruption or material al- 
teration mould take place in them, without being very 
foon difcovered ; for we all know that thefe books were 
written by different hands, and for the benefit of man- 
kind, and contain matters, if true, of the laft importance 
to the whole human race. They were therefore "foon 
fpread abroad inte diftant parts, and translated into dif- 
ferent languages, for the inflruction of thofe who did not 
under/land the language in which they were originally 
written ; and they were put into the hands of chriftians of 
different fentiments about the non-effential matters in reli- 
gion ; fo that it is certain, if any one perfon, or party, or 
nation, had or mould corrupt or alter any eiTential doc- 
trine or article, fuch corurption or alteration would very 
foon be difcovered by another perfon, party or nation ; 
and this difcovery would furnifh the enemies of chriftia- 
nity with a good reafon to object againft the whole ; and 
they would not have failed to make -life of fuch an argu- 
ment to object againft the genuineness of the facred' writ- 
ings : which objection has never been made, became they 
have never had any thing on which they could ground it. 

But will any one fay, that it may be all were agreed 
what, and when, and where, to alter ? This is impoffible ; 
for to fuppofe that all. the many millions who have re- 
ceived 



Ceived thefe books as the word of God, and ftandard of 
divine truth, living in far diftant countries, fpeaking dif- 
ferent languages, and maintaining different fentiments 
about many things contained in thefe writings, mould all 
agree to make the alteration, at the fame time, in the 
fame place and manner, is the greatefl abfurdity that can 
be conceived, and, all things confidered, a moral impcMi- 
bility. But, on t*he other hand, that thefe books mould 
fuffer fome fmall alterations, in many immaterial points, 
h almod ahfolutely certain ; for, as they have underg-one- 
fo many tranflations into different languages, languages 
tod which would not bear a literal translation verbatim, 
fome of which were fo barbarous as not to have words by 
which the diftinguilhing doctrines of cbriffcianity could be 
expreffed, which defect the tranflator was obliged to fup- 
j^y with words of the original language, or, by making 
ufe of metaphors taken from, well-known cufloms in ufc 
among the nation for whom the tranilation was defigned, 
to convey the idea where words were wanting to exprefs 
it ; confideririg alfo that thefe writings were to pafs 
through fo many different preffes, and to be prepared by 
chriftians of different denominations and Sentiments ; 
confidering all thefe things, it is almoft impouible but 
that they ihould fuffer fome alteration in the lefs or 
non-effential articles, which they have undoubtedly done,' 
as might be fhewnm. a variety of inftances. Thefe fmall 
defeats, and different readings, the enemies of chriftianity 
have obferved, and made the moil they could of them ; 
but this attempt, as others of the like nature, has rather 
added to the weight of evidence in favour of the genuine- 
rrefs and ^authenticity of thefe infpired writings, and 
more abundantly proved them living oracles of the un- 
changeable God. 

And, as there has not been any corruption or material 
alteration made in any of the original copies, or in any 
of their tranfb.tiors., tranfcription^ or irnpremons, fo we 

have 



Christian B.EPEi,Ar!Q:* t i^r 

have the pleafure to add, that the tranilation into the 
Engliih language, as we now have it in our hands, is a 
good tranilation, and agreeable , with the original in all 
material and effential points, as moll, who are regularly- 
introduced into the gofpel miniftry can teftify. And 
here I cannot but obferve, that it would not be fafe in 
ordinary cafes to commit the gofpel miniftry to perfons 
who are not able to read the Bible m the original, efpe- 
cially the New Teftament, or who are not able from their 
own perfonal knowledge to fay whether our tranilation 
is agreeable to the original, or not. But, if we who 
are in the minulry were not able to do this, and the 
tranflators. were, difpofed to impofexpon the ignorant and 
•unlearned by .a wrong tranilation, yet -it would be very 
difficult, if poiTxble, for us or them to do it without being 
immediately detected, and expofed to popular refent- 
ment: for, fo long as there ate learned men in the 
world, and a diverlity of opinions among them, if airy- 
man or fet of men were perfidious enough, to make any 
material alteration in our tranilation, thofe who were 
of a different way of thinking would immediately dis- 
cover the fraud, and expofe fuch .interpreters to fhame, 
and draw upon them public odium, There always have 
l;een diffenfions in the church about lefs eflential matters, 
and fome *bout the weightier things of the law and the 
gofpel too, and each fed or party have always been very 
fond of having the Scriptures on their fide, to fupport 
their opinions in which .they differed from their brethren ; 
fo that if any one party or feci: mould have gone about 
to corrupt or materially to alter our tanllation from the 
original, to make it fpeak more in favour, of their own 
particular opinions, fuch miftranilation or corruption 
would have been immediately difcovered by thofe whom 
they oppofed, by appealing to the original ; who, if from 
no other principle than that of party-zeal, would not have 
let. flip fo fair an opportunity t© expofe the fraudulent deed 

.to 



I 3-2 T.S.E EVIDENCE OF <TMS 

to general difgrace, and the opinions, in favour of Whick 
fuch meafures had been taken, to the odium of every 
honeft inquirer : fo that it is plain, if any man fhould 
attempt to give us a corrupt or wrong tranflation of the 
Scriptures, he would not be able to do ,k without being 
immediately difcovered, fo long as there is of fhall be a 
learned miniftry or learned men in the world, or any di- 
verfity of fentiments among profeffors. It appears, to 
demonilration — That there was a fet of men near eighteen 
hundred years ago, who were called chriftians — that there 
was before that time a perfon who was born at Bethle- 
hem, in the : land , of Judea, that, he was brought up at 
Nazareth, who .was called jefus Chrift, who preached 
publicly certain .docTrir.es, and wrought very furpriflng 
.miracles in .confirmation of thern-r-that four men,. who 
were l*is ; friends and followers, wrote the memoirs of his 
life, doctrines and death, who gave a very particular 
Juftorical accouuc of his miracles, and the manner and 
prodigies which attended his death. Thefe writers were 
called Matthew, Mark, Luke and John. Befides thefe 
there were others who were his conftant followers, called 
his difciples or apoftles. Thefe have given us a com- 
plete fyftem of his religion, in feveral epiftlcs addreffed to 
particular chriftian churches, to perfons of eminence and 
influence ; and others of a more catholic or general ftyle. 
Thefe writings of the four evangelifts and the apof- 
tles compofe our New Teftament, and, as we have prov- 
ed, have been prefervepl pure, and handed down to us 
without any corruption or material alteration. And 
we have thefe Uncorrupted writings tranflated into our 
own language in fo faithful a manner that we can affert 
with truth that the New Teftament, as we now have it, 
is the authentic and genuine writing of the evangelifts 
and the apoftles of Jefus Chrift ; and all who received 
them as fuch, and made them the foundation of their 
faith, and the rule of their conduct, were, after him their 

Lord 



Christian Refelatio^ r3§ 

Lord and Mafter, by divine appointment, called clirif. 
tians. They, with us, efteemed thefe writings the true 
fayings of God ; and as they did, fo do we, fet to our 
feal that thefe facred writings are the living oracles of 
the God of truth, if thefe infpired authors were the true 
fervants of God. If there is any fraud or deception in 
thefe writings, it muft be in the original authors them- 
felves ; for we have proved to demonstration that a cor- 
ruption could not take place in any period of later date. 
For that thefe authors were honeft men, fully capable of 
judging of the facts on which they grounded their tefti- 
,mony, and incapable of wicked artifice and deception* 
we think will abundantly appear by a general and im- 
partial furvey of their character and Situation. And ic 
is certain that they were fully capable of judging as to 
the facts on which they grounded the truth of their testi- 
mony ; as, for inftance, they were capable of judging; 
whether there . was fuch a perfon as Jefus Chrift, who 
was converfant among them— whether he wrought 
.miracles before them — whether he fell into the hands of 
kis enemies, and was crucified;by them— whether he arofe 
from the dead, and did perform certain animal operations 
before them, fuch as eating, drinking, walking, conver- 
ting, &c. — whether they actually faw him with their own 
eyes, heard him fpeak, with their own ears, and did han- 
dle him with their own handr. However illiterate thefe an- 
cient hiftorians may have been,, they were certainly capable 
of forming an adequate judgment on thefe facts; there- 
fore fome regard ought to be paid to their united teftimony. 
And certainly they were perfons of natural good fenfe, and 
at the time of writing thofe documents theyappeared to be 
of a compofed mind. Let any unprejudiced perfon read the 
New Teftament with attention, he will, we are perfuad- 
ed, find not only evident marks of a found mind, 
but of great integrity, fimplicity and benevolence, quite 
fufficient to ezclude or remove all fufpicion of fraud, der 
N «eptioii 



134 The SriDEKCE cf the 

eeption or oollufion in any of thofe writings. The very 
manner in which they relate their -wonderful ftory car- 
ries a conviction of its truth, and claims credit with every 
candid hearer. T.hey relate it with a minute detail of 
circumftances, which is never the practice, as it 'would 
'not be fafe or prudent, for falfe and deiigning men. 
They tell their ftory in the moft natural, eafy and nm> 
pie manner, juil as plain, honeft men would recount facts 
which they certainly knew to be true, without the em- 
bellifhments of art, falfe colouring, or needlefs aiTevera- 
tions, leaving the facts to fpeak for themfelves. 

Again — Their integrity appears, from that honeft 
freedom with which they mention thofe circumftances 
which might have expofed both their Mailer and them- 
felves to contempt. They do not conceal the place nor 
pbfeurity of their Mailer's birth, nor the meannefs of his 
education, nor the indigence of his outward circumftan- 
ces — not having where to lay his head. They do not 
hefitate at all to own that he was accufed of blafphemy 
and fedition, of breaking the fabbath, and of having a 
confederacy with Satan, or a combination with the pow- 
ers of darknefs. They frankly own that he was rejected 
by the rulers of his own nation ; that he was tried at, 
and condemned by, their fupreme court, and executed as 
onex>f .the yileft of malefactors. And, as to themfelves, 
they claimed.no honourable defcent, but freely confefTed 
the meannefs of their former employments, the fcandals 
of their former lives, their old prejudices, their follies 
and their faults : they freely own their flownefs of ap- 
prehenfion, their unbelief, their rafh zeal, their cowardice, 
their ambition, and their foolifh contentions : fo that they 
did not {eem to be at all folic itous for their own reputa- 
tion, or for that of their Mafter, but only that they 
might represent matters of fact juft as they were, whe- 
ther it made fbr or againft them. 

It 



CHRISTIAN RErELATlOX. 1 35 

It is moft certain, too, that in all their writings there 
may be found the moft evident traces of not only an ho- 
ned, but a pious, benevolent and generous, difpofition. 
Now that perfon-s of fuch an excellent character, honeft, 
plain and benevolent, who breathed nothing in their 
whole deportment but exalted fentiments of philanthropy 
and devotion, mould be guilty of the moil notorious and 
complicated wickednefs, without ever being detected, 
though they were repeatedly brought to the fevereft tri- 
als, before governors and kings, muft exceed all belief : 
but no evidence ever yet appeared either againft their 
morals or their teftimony. If their teftimony was falfe, 
they muft know it to be fo, and perfiiting in it, they muft 
be the moft abandoned Wretches in the univerfe : for 
Jmowingly to palm a cheat upon the world, in which not 
only the temporal but the eternal intereft- of mankind was 
implicated, muft be a crime without a name, unlefs a 
compound of impiety, perjury and cruelty can give it 
one. Herein they would have borne falfe witnefs for 
God, and deceived mankind in their moft important in- 
terefts, perfuading them to build their eternal hopes up- 
on one whom they knew to be a vile impoftor, who had 
juftly fuffered for his own crimes. Their crime muft be 
enormous in the firft inftance of deception ; but what muft 
it fweil to when all the innocent blood which has been 
fince fhed in the caufe of chriftianity is taken into the ac- 
count ! But befides, it cannot be fuppofed that twelve or 
fourteen men can be found in all the earth who mall 
unite in, and carry on, fo black a confederacy againft all 
mankind through life, without detection. It is impof- 
£ble : yes, we will venture to fay, that, confidering the 
weaknefs and the ficklenefs of human nature, and that 
thofe ancient hiftorians were fometimes feparated from 
each other at great diftances, under different temptations, 
and in very different circumftances, till death ; it is mo- 
rally impoftible that fo many fiiould be fo united, and io 

coniiftent 



*3# The EribENSE of' ^St 

confident with each other, in fo vile and;mpious a fcheme, 
as not to betray the caufe, and difcover the deception ; ef« 
pecially confidering that one had the perfidy to betray his 
Mafter, and would, we may be fure, have betrayed the 
■whole cheat, if there had been any. But, far from this, 
though Satan pofTeffed his heart, yet it was not hardy 
enough to ftand by his perfidioufnefs, but he repented, 
and fell by his own hand, a facrifice to the remorfe of his 
own confeience, and fo added the teftimony of his own 
blood to the innocency of his injured Matter, whom he 
Jhad bafely betrayed, to the integrity of his fellow-difci- 
ples whom he had deferted, and to the truth of that 
caufe which he had difgraced, and went to his own place. 
But, as what will give weight to the arguments in favour 
of their integrity, and that they have given us a true and 
fooneft relation of fads, we may add, they could be lin- 
ger no temptation to palm a cheat upon the world, or to 
-publifh. a falfe teftimony. They could not promife them- 
jfelves honour or profit ; but, with. the leaft grain of pru- 
dence, or common fenfej or difcemment, they muft have 
forefeen that infamy and ruin muft have been the confe- 
quence. The foundation of their fcheme was, that Jefus 
of Nazareth, who was crucified on Mount Calvary, at Je- 
rufalem, was the Son of God, the Saviour of Men, and 
the Lord ef Life and Glory. Now to charge the mur- 
der of this Man, Chrift Jefus — (which, allowing their tef- 
timony to be true, was the molt horrid .act-- the fun ever 
faw, therefore he vailed his face) — to charge this black- 
eft of all crimes upon the priefts, the princes and rulers 
of their own nation, what could they expect I nothing 
iliort of this — that thofe rulers would immediately im- 
prove all their art and power to confute their teftimony, 
and deftroy their perfons. Accordingly, one of them 
was prefently ftoned, and the reft were imprifoned, perfe- 
cuted, andfeattered abroad into ftrange cities, and diftant 
lands, where they could not reafonably expect better treat- 
ment : 



9F the Christian RsrEL^Tioif. 137 

merit : for, with barbarians and gentle nations, their bu- 
linefs was, to perfuade them to abandon the gods of their 
anceftors, and to accept of, and confide in, an unknown 
perfon, who had died by the hand of juftice, in his own 
land, as a malefactor and a Have ; could they, upon the 
principles of reafon and common fenfe, expect to fucceed 
in fo arduous a work, on the fuppofition that they bore 
falfe witnefs for God ? We think they could not ; for 
will a nation foon change her gods ? No. They could 
reafonably expect nothing better than to be treat- 
ed as fools and madmen, to be perfecuted by the rulers, 
infulted by the populace as blafphemers of the gods, fe- 
ducers of the people, and clifturbers of public peace and 
harmony, and hooted out of every corner of the earth to 
which they might flee for ihelter, and that they and their 
caufe would foon fink into perpetual oblivion. But this 
was not the cafe* for it is evident that the difciples of Je- 
fus did gain credit, which nothing but the truth and im- 
portance of their doctrines could fupport. It is a truth, 
which cannot be denied, that chrillianity did fucceed in a 
mod wonderful and furprifmg manner ; for not only the 
hiftory of the New Teftament, (which we have proved to 
be authentic) but Jofephus, Clemens, Romanus, Pliny, 
Tertullian, Juftin Martyr, Eu-febius, and many others, 
^ho were unfriendly to chriftianity, have teftifred, that 
fuch was the rapid progrefs of chriftianity, that myriads 
of the Jews believed the report of the gofpel, and flock- 
ed to the apoftles of Jefus, crying out, Men and breth- 
ren, what (hall we do to be faved ? and thoufands, moft- 
ly Jews, were initiated into the chriftian profeffion by the 
rite of baptifm, and added to the christian church, in 
one day ; and that within half a century there were 
chriftian churches planted, not only at Jerufalem, and 
throughout the land of Judea, but at Rome, Corinth, 
Ephefus, Coloffe, TheiTalonica, Philippi, L,a.odicea, Smyr- 
na, Pergamos, Thyatira, Philadelphia, Crete, Pontus, 
N 2 Galatia, 



13B The ErwENCE of the. 

Galatia, Cappadocia, Afia, Bithynia, and in many other 
places ; infomuch that the Apoftle could fay, that he had 
preached the gofpel with fuccefs from Jerufalem round 
about to Illyricum, in confequence of which the gentiles 
were brought into obedience to the gofpel, both in word 
and deed. In the next age, Pliny faid, that he found al- 
moft all the heathen temples deferted : and Tertullian 
boafted that all the places for public religious afTemblies 
were filled with devout chriftians, worfhiping God in the 
name of Chrift ; except the heathen temples, which were 
generally neglected ; and fo numerous were the chriftian 
profeffors, that if they mould withdraw, cities, provinces, 
and even whole countries, would in a manner be depopu- 
lated. And Juftin Martyr, in his difpute with Tryphon 
the Jew, obferved, that there was no nation, Jews, Greeks 
or barbarians, not excepting the clans of wandering A- 
rabs, who had not received the doctrines of the gofpel, 
and learnt from thence to addrefs prayers and thankf- 
givings to God, the common Father and Maker of all, 
in the name of Jefus Chrift, who was crucified. Now, to 
what can this rapid fpread of the gofpel, this wonderful , 
fuccefs which, attended the firft preachers of it, be attri- 
buted, but to the power of truth, and the hand of the 
.Lord, which wa$ with them to defend, fupport and fuc-. 
ceed them ? Though the number was very great who 
were early profelyted to the chriftian religion, yet we 
jnuft fuppofe that they were all fatisfied as to the truth 
of thofe facts on which it was grounded ; otherwife there 
could be no ; imaginable reafon given why they fhould 
believe it, and build all their future hopes' upon it. The 
apoftles were not armed with terror, to affright men into 
the belief of their doctrines or hiftory ; they had no gold 
to bribe them, nor eloquence to enchant them ; they were 
ttot profound philofophers, nor polite orators ; and they 
had not the princes and potentates of the earth for their 
patrons. If they might have terrified or purfuaded 

Jbme 



CxRiSfMM Revelation. 1:3-9. 

fome into the profeffion of their faith, by fuch means 
only they never could have convinced men of the truth 
and importance of the chriftian doctrines. And, though 
the lufts and corruptions of the human heart, the errors 
and fuperftitions of mankind, were combined to effect the . 
overthrow of the chriftian religion- — the wit and learning 
of the age immediately employed to , overbear and ridi- . 
cule it — the princes and the rulers drew the fword for its 
deftruction, armed with terrors and. death — yet we fee 
it has triumphed over all oppofition, and, like the (lone 
(in Daniel's vifion) cut out of the mountain without 
hands, it has broken to pieces or removed whatever flood . 
in its way, till it is become as a great mountain itfelf, 
and almoft filled the earth-. 

It is vain to object, that chriftianity was only received ■ 
by, and fpread among, the lower clafs of mankind. If 
the apoftles had put the final ifllie of the caufe they . 
were pleading, upon the ftrength of. laboured arguments, 
refined reafonings, or metaphyseal diftinctions, by which 
the populace might have been entangled, loft and de- 
ceived, there would have been fome caufe or room for 
fuch an objection. But the truth is, they refted the whole 
caufe upon plain facts, of which the common people were 
as capable of judging, as the learned and philofophic 
•reafoner. But the objection is not altogether founded 
in truth. Indeed there were not many wife men after the 
flefti, not many mighty, nor many noble,- found on the lift 
of thofe who firft embraced the gofpel, or yielded to the 
force of evidence by which it was fupported. Yet there 
was a goodly number who boldly came forward and 
bore their united teftimony to the truth and importance 
of the chriftian religion, who were of the firft clafs of 
civilians. There were feveral members of the Jewim 
Sanhedrim — Nicodemus, and Jofeph of Arimathea ; 
there were feveral officers of the Roman army' — Pontius 
Pilate, the Roman governor, Cornelius, the centurion of 

the 



140 The EriBENCE of the 

the Italian band, and Lifias, tribune and firlt magiilrate 
under the governor ; Sergius Paulus, proconful of Pa- 
phos, Dionyfius, the Areopagite, prefident of the fupreme 
court at Athens, a perfon of great dignity ; and there 
were honourable domeflics of Csefar's houfehold : we 
might name Julius, captain of the guards, who had the 
charge of Paul and the other prifoners from C^farea to 
Rome, with many others, who were in the upper clafs of 
mankind. But, if there had been none of this grade who 
from the- beginning had embraced chriftianity, it would 
only have^proved what our Saviour faid was an evidence 
of the truth of his million — The poor have the gofpel 
preached unto them-, and bleffed is he who mall not be 
offended in me : implying, that men of this clafs were 
more likely to receive the plain and fimple truths of the 
gofpel than the rich, the great, and the men of the world. 
But the fact is, the gofpel didfucceed, in a very remark- 
able and wonderful manner, with all characters, orders 
and denominations of men ; and, when we confider that 
it was by fpecial commiilion from heaven, and that it 
carried its own evidence with it, we may reafonably ex- 
pect that it would prevail ; for great is the truth, and it 
will prevail. , 

And it is evident that the authors of the New Tefta-* 
ment were commiffioned from heaven, and wrote under 
divine infpiration. And among the authors of the New 
Teftament we may reckon the Lord Jefus Chrift. 
Though he was not himfelf one of the facred penmen, 
yet he is truly the divine author, and the evangelifts 
and apoftles were but his amanuenfes, and wrote under 
his direction, and the infpirations of his infallible Spirit. 
But it is evident that the Bleffed Jefus was commiffioned 
from heaven in his mediatorial character, and was full 
of the Holy Ghoft; and had the higheft claim to divinity 
and infallibility ; for the facred hiltorian fays, that Jefus 
of Nazareth was a man approved of God,, by miracles 

and 



EamriAN Reflation. *4* 

and wonders and figns, which God did by him, as ye 
yourfelves alfo know. And it is equally certain, that the 
evangelifts and apoitles were commiffioned from hea- 
ven, and were divinely infpired ; for they were able to 
work real and uncontrolled miracles, in atteftation of 
their commiffion, and in confirmation of the doctrines 
which they preached. And this may be proved from the 
facred hiftory of the New Teftament- And, ss we have 
proved thofe writings to be ancient and authentic, we 
claim equal regard to them in point of evidence as to~ 
any other ancient credible and well-fupported hiftory, 
and no more. And thefe ancient records fay, that when 
the Lord Jefus ehofe his twelve apoftles to be his conftant 
attendants, and his future fpecial mefTengers, he in the 
beginning of the third year of his public miniftry com- 
miffioned them to preach the gofpel, and endowed them 
to work all kinds of miracles ; for it is faid that he called 
them unto him, and gave them power againft all unclean 
ipirits, and to heal all manner of ficknefs and all manner 
of difeafes among the people. And he faid unto them, 
Go ye forth and preach the gofpel, faying, The kingdom 
of heaven is at hand. Heal the fick, cleanfe the lepers, 
call out devils, and raife the dead. Freely have you re- 
ceived, freely give. The fame commiffion, accompanied 
with fimilar powers, he gave to feventy others, a. few 
months after ; when it was remarked, that he fent them 
forth to preach the gofpel by pairs — two and two ; and 
he faid unto them, Go your way ; behold I fend you 
forth as lambs among wolves ; and into whatfoever city 
you enter, and they receive you, eat fuch things as are 
fet before you ; and heal the fick who are therein, and 
preach, faying, The kingdom of God is come nigh unto 
you. Behold I give unto you power to tread upon fer- 
pents and fcorpions, and over all the power of the ene- 
my, and nothing by any means fhall hurt you. Thefe 
eighty-two perfons, with the apoflle Paul, who was after- 
wards 



142 The Evi&ekcz of tMS 

wards joined, include the whole number of thofe infpiredf 
authors under whofe patronage and direction the New 
Teilament was compiled. Now, as all thefe were com- 
miilioned, endowed with the power of working miracles, 
and fent forth to preach the gofpel, fo they all did work 
real miracles in confirmation of the gofpel which they 
preached, though the particular miracles each one" 
wrought, on what occafion, and the effect, are not dis- 
tinctly recorded. If all which Jefus laid' and did, with 
all which was faid and done by thefe eighty-two infpired 
meffengers, had been written, the whole world would 
fcarcely have contained the books. But in general we 
have an account of the faccefs of their firft million : when 
the feventy had made their circuit, they returned to their 
Matter, and informed him that the very devils were fub* 
jec"r to them through- his name : q. d. We have been 
enabled not only to cure all manner of difeafes, in a- mr- 
raculous manner, according to the power thou wail pleaf- 
ed to inveft us with when we received our commiflion to 
preach the gofpel, but even demons, evil and foul fpirits, 
whom we found poneffing^ the bodies and actuating the 
minds of many poor, wretched creatures of the human 
race, were fubject to us, armed with thy commiflion, and 
were obliged, at our command in thy name, to quit their 
pcffeffions. 

And of the twelve apoflles it is in general recorded, 
that by their hands many figns and wonders were wrought 
among the people, infomuch that they brought forth the 
fick, and laid them upon beds in the ftreets ; yea, they 
brought forth a multitude of fick, and thofe vexed with 
unclean fpirits, and every one of them was healed by the 
hands of the apoitles. And, though St. Paul did not re- 
ceive his commiflion and facred inveftiture when the others 
did, but by a very extraordinary revelation and infpira- 
tion, after the afcenfion of our Lord Jefus Chrift ; yet 
he was not behind the chief of the apoftles in miraculous 

works ; 



%vorkb ; nay, Luke afTerts, that God wrought fpecial mi* 
racles by the hands of Paul, fo that from his body were 
brought unto the fick,_ handkerchiefs and aprons, and 
the difeafes departed from them, and the evil fpirits went 
out of them, upon the difeafed or vexed perfons being 
touched by thofe clothes which were brought from 
Paul's body, or after being ufed or worn by him. And, 
befides thofe authentic records which affirm that all the 
aportles, both the feventy and the twelve, were inverted 
with this power, all the hirtorians near that date, and who 
have preferved any memoirs of the aportles' .writings, 
doctrines and lives, have agreed that they all had power 
to work miracles, and wherever they went, preaching 
the ^ofpel, they actually did work real and wondrous 
miracles in confirmations of the doctrines they preached, 
and that their miracles were of the fame kind with their 
doctrines — beneficent, extended to the diffreffed, of wrought 
upon miferable objects. 

A real, undoubted miracle of a benevolent kind, 
wrought by a perfon of unblemiflied character, in favour 
of doctrines of the fame kind, fuch as the gofpel doctrines 
£re, carry with them an irreiiftible evidence, and prove 
beyond difpute that the perfon is divinely infpired who 
is inverted with fuch powers, and is thereby eminently fit- 
ted to difcharge tire duties of his million. We grant, 
pretended miracles, or the appearance of real miracles, 
wrought by -perfons of jjad or fufgicious characters, and 
iaid to be wrought to gain a favourite point of fmall or 
perfonal importance, not of a general, benevolent nature, 
are not fufficient either to prove the perfon claiming fuch 
power to be under a divine influence, or that the doctrine 
he delivers under the umbrage of fuch miraculous nower 
is divine infpiration. And how far wicked and defigning 
men may be permitted, under the influence of an evil 
fpirit, to impofe upon the ignorant, by lying wonders or 
apparently funeruatural operations, we do not know ; or 

jiow 



144 The Evidence of . ra& 

how far craft, or what is done by legerdemain, or flieght 
of hand, may deceive unwary minds, by counterfeiting 
a real miracle, is as hard to fay. Miracles of this fort 
are found to abound greatly among the fuperftitious 
rubbifh of the church of Rome, who have carried this 
.craft or diabolical influence fo far, that if it were poflible 
they would have deceived the very elect. 

But the miracles wrought in fupport of the gofpel re- 
velation are quite of another fort, and fupported by very 
different evidence. The character of the perfons, the 
nature of the miracles, and the tendency of the doctrines 
in fupport of which they have been wrought, mould be 
always taken into the account, in order to determine the 
weight of evidence. Therefore our Saviour faid, There 
is no man who can do a miracle in my name, who mail 
fpeak lightly or, evil of me. 

Therefore when we confider the .apoftles, once poor 
fifhermen of Galilee, but of unblemifhed characters, in a 
moment, on the d&y of pentecoft, enabled, according to 
, the promife of their Matter, to fpeak, with the greatefl 
. readinefs and propriety, Latin, Greek, Arabic, Coptic, Per- 
fic, and a great variety of other languages, the frrft ru- 
diments of which they had never learnt, and alfo to per- 
form all kinds of miracles, of the molt beneficent nature, 
in confirmation of a fyfbm of religion, the leading views 
of which concentrate the glory of God and the falvation 
of men, we think every one muft be ftruck with thefs 
plain but divinely powerful arguments; and conclude that 
thofe men were the true fervants of God, and divinely in- 
spired by him. It was an argument which the Bie/Ted 
Jefus thought of weight fumcient to juftify his claim, and to 
iilence the malice and bigotry of the Jews : therefore he 
faid, The works which I do, they teftify of me, that the 
Father hath fent me. The argument was fufncient to 
force a conviction „ upon Pharaoh, already hardened 
through the deceitfulnefs of fin, and confounded the 

magical 



wiagical art in his wife men, and brought the magi to 
confefs that Mofes's claim to divine infpiration was juft ; 
and -when they faw the mconteftible miracles which he 
wrought before them fo far fuperior to what they by the 
art of magic, or fatannic influence, could work, they 
faid, This it thejinger of God. The fame argument de- 
termined the difpute between the prophets of Baal and 
the prophet Elijah, and produced a conviction in favour 
..of the infpiration of Elijah, which the idolaters could, not 
.withftand. In one word ; the fame argument determin- 
.ed the infpiration of Paul, when certain Jews, exorcifts, 
-men of abandoned characters, attempted to eject a de- 
mon by making a profane ufe of the name of Jefus, 
whom Paul preached, and thereby intended to dilhonour 
that facred name by preffing it into the feryice of conju- 
ration : but they failed in the daring attempt, for the- 
/nan, in whom the evil fpirit was, leaped upon them, 
and the demon, fpeaking in the man, faid, Jefus I know,, 
and Paul I know, but who are ye ? and he overcame 
them, fo that they hardly efcaped, naked and wounded, 
fpeclacles of fcorn and derifion to all who beheld them. 
But when the miracles wrought by Paul fo far exceeded 
thofe wretched attempts by the fons of Sceva, a general 
conviction was produced in favour of Paul and his in- 
fpiration. The confequence was, that thofe who ufed 
thofe wicked arts confeffed their evil deeds, and burnt the 
books with them ; and the word of the Lord, preached 
hj Paul, prevailed over all the works of darknefs. 

Another argument in favour, of the infpiration of the 
jipoIUes is, that they were endowed with a rich variety 
of fpiritual gifts, which wonderfully fitted and enabled 
them to deliver the whole counfel of ~God, and which 
raifed them above the weaknefs of human nature, in the 
-faithful difcharge of the duties of their mi{Tion r And 
thefe fpiritual gifts have been reckoned up, and ranged in 
tkeir proper order, by the apoftle Paul, in his firft epiftlp 

Q t£> 



1 46 Tme Evidence of the 

to the Corinthians, 1 2 tH chapter, from the 8th verfe. * T#^ 
one, fays. he,. is given by the Spirit the word of wifdom, 
to another the word of knowledge, by the fame Spirit ; 
to another faith, by the fame Spirit ; to another prophe- 
ciesj to another the difcerning of fpirits, to another di- 
verfe kinds of tongues, to another the interpretation of 
tongues, and that wonderful gift, whjch feems peculiar 
to the apoftles, the difpenfing the miraculous gifts of the 
Koly Ghoft to others by the laying on of their hands. 
And though we may not, at this diftance of time, fully - 
comprehend the nature, the extent and ufefulnefs, of 
thefe very extraordinary gifts, yet we cannot but fee 
that they were all admirably adapted to fer.ve. the purpo- 
fes of infpiration, and became a rich and jaeceffary furni- 
ture, and wonderfully qualified them, as infpired teach- 
ers, to propagate with fuccefs the gofpel of the Son of 
God. Now, allowing the apoftles to be poftefTed of thefe 
extraordinary gifts, and that they had power to impart 
them to . others, as cafes might , require, (as they mofl 
certainly had) and that they ufed thefe gifts, not for cf- 
tentation and ihew, but for the noble purpofe of fpread- 
ing divine knowledge among thofe who fat in the fhady 
regions of death, for diffeminating the principles of the 
-moll fubiime virtue, and for training up fubjects for a 
11 ate of purity and happinefs in the kingdom of glory ; 
allowing all this to be true, we appeal to the confcience 
of every hone ft, man to fay whether thefe men were not 
divinely infpired, or whether thofe writings which are 
transmitted to . us from them, and which compofe the 
New Teftament, are not the true fayings of God. But 
this will appear in a ftill more ftriking point of light, if 
pofflble, when we come to confrder the interna! evidence of 
the infpiration of the New Teftament. By the internal 
evidence of a divine revelation,- we mean that kind of evi- 
dence which arifes from the nature and tendency of thofe 
doctrines^ and declarations which are contained in that 
revelatioa. And 



€&2us?iAM Revzlatioh, 147 

And it is mofl obvious, that the important and effen- 
tial doctrines of natural religion are eftablifhcd and con- 
firmed by the gofpel revelation ; particularly, the be- 
ing and perfections of God — his univerfal providence, 
and moral government — a ftate of future exigence, and 
cf rewards and punifnments in an invisible world : thefe 
are doctrines which are agreeable to the light cf nature, 
and which both reafon and confcience inculcate as im- 
portant and interefting, founded in nature, and refult 
from the eternal and immutable reafon of things. 
Thefe very- doctrines are fet in a clearer light by the gof- 
pel, being illuilrated and eftabiiihed by the New Teita- 
ment revelation ; which is at lead one prefumptive evi- 
dence of an internal nature, that it is from God, as the 
contrary doctrines would' prove that it was not from 
him : for we cannot fuppofe that God would infpire men 
to reveal a fyftem of religion, the leading doctrines of 
which fhould deny his own perfections, and contradict the 
laws of nature, and the reafon of man ; nor could we re- 
ceive fuch a revelation as from him, fo long as we re- 
tain the natural idea of his being and perfections, pfovr- 
dence and government, or have the ufe of our own rea- 
fon and confcience, by which we are enabled to judge of 
doctrines, and weigh the arguments by which they are to 
be defended. 

Jefus Chriil declared that he came into the world to 
fliew us the Father, and to reveal him, and to give us 
right apprehenfions of him ; and he complained that the 
Jews did not know the Father nor him- — had no juft and 
practical fenfe of his being, prefence, purity, providence 
or grace ; that they were grofsly ignorant of himfelf, 
the characters he was to fuftain, the nature of his king- 
dom, and the gracious defigns of his miffion ; though to 
know God, and him whom he had fent, was eternal life. 
And the apoftle Paul, when he flood in the midft of the 
court ©f the Areopagites, faid, Ye men of Athens, 1 per- 
ceive 



*4$ ¥*s ISriDSfics or rift 

teive that In all things you are too fuperftitious : the Go£ 
Iffhom you ignorantly worfhip, him declare I Unto you. 
So that I think we may venture to fay, that the doctrines 
and fentiments revealed in the New Teftament, rightly 
underftood, are agreeable to, and directly tend to illuf- 
irate, eftabli-fli and enforce, the principles and doctrines 
of natural religion, from motives and confiderations beft 
adapted to act upon reafonable and ingenuous minds. 

Another internal evidence of- the inspiration of the 
New Teftament is, that all the moft important duties 
which relate to God, our neighbour and ourfelves, are 
defcribed plainly, inculcated feriouily, and urged warm- 
ly, with the fpirit of love and condefcenfion, as every can- 
did reader muft acknowledge. It feemed to be the fir ft 
concern of the Supreme Revealer to clear the moral 
law from the corrupt gloffes. which the doctors and pha- 
j-ifees had put upon it, and to fet it in its moft natural and 
convincing point of light, that it might touch the heart, 
and influence the life. This Divine Teacher founds mo- 
ral virtue upon fupreme love to God, and impartial love 
to our neighbour : therefore when he was afked by a cap- 
tious lawyer, Which is the great commandment of the 
law? he anfwered, Thou fhalt love the Lord thy God 
with all thy heart ; this is the flrft and the great com- 
mandment : and the fecond is like unto it — Thou fhalt 
love thy neighbour as thyfelf. On thefe two hang both 
the law and the prophets. And, having defcended a 
little more particularly into the moral duties we owe to 
God and our neighbour; he fums them up by faying, Be 
ye therefore perfect, as yeur Father who is in heaven is 
perfect : engaging his hearers to practice moral virtue in 
the moft perfect manner human nature is capable of; from 
the noble and fublime principles of fupreme love to God, 
and impartial benevolence to mankind, enforced by this 
powerful c^nfideration, that God was the common Father 
«f the u&iverfe., and reccncileable to. men through the 

merits 



€ff8.l8tlAN RsrEMTIOlf. 1^ 

merits of his Son. And thus he drew them to obedience 
with the cords of love, and the bands of a man. But, 
left felf-love, prejudice and partiality mould darken the 
mind, miflead, or make the path of duty, in fome ihftan- 
ces, intricate, in relative and focial life, or where interefl, 
mifapprehended, might bribe the judgment, he laid down 
that excellent rule of equity and love, the propriety and 
force of which every candid and honeft mind muft feel- 
As you would that others mould do to you, do you even 
fo to them ; for this is the law and the prophets. A 
more confummate rule of genuine morality there cannot 
be, or more ufeful in civil, focial and commercial life. 
His apoflles preached the fame doctrines, inculcated 
the fame rules, and urged the fame things, and from fimi- 
lar motives ; for their doctrines were all according to 
godlinefs. They conftantly maintained that love was 
the fulfilling of the law, and that the moft fublime acts 
of religion externally were mere emptinefs and found, 
and in the fight of God of little worth,, when they did not 
originate in love,, and operate according to its dictates. 
They particularly inculcated ; relative duties, regulating 
the conduct of parents towards their children, and of 
children towards their parents — of mailers towards their 
fervants, and of fervants towards their mailers — of ma- 
giftrates towards their fubjects, and fubjects towards 
their rulers ; joining with thofe moral precepts and rules 
of focial life an amiable and a bright aflemblage of chrif- 
tian virtues — faith, patience, . resignation, meeknefs, hu- 
mility,, forbearance and forgivenefs, agamft which there 
is no law, nor can there be any 'objection. Nor is the 
gofpel revelation lefs careful to enforce the duties we owe 
to ourfelves ; fobriety, temperance andfelf-denial. Though 
the gofpel revelation does not flatter our unruly paffions, 
nor indulge our inordinate appetites, or carnal fenfuality, 
but lays a reftraint upon diforderly pa (lions, and puts the 
reins of government into the hands of reafon and faith, 
O 2 yet 



ISO The ErwEKCs *? tni 

yet it indulges us with- all the enjoyments of the fell- 
ies which lie within the facred bounds of reafon and 
nature ; it indulges us with all which is confident with 
fupreme love to God, and a fincere fubmiffion to Ins Son ? 
all therefore that a wife and good man can defire. And,, 
that we may be kept within thofe facred bounds of tem- 
perance and fobriety, the gofpel revelation unveils to us 
the glories of the heavenly world,, and brings thofe bright- 
er objects full to view, that we may not be captivated 
with the fafcinating objects of fenfe ; and under thefe 
bright and animating views it bids us to fet our affections 
on things above, not on things of the earth, which are 
feen ; for the things which are feen are temporal, but the' 
things which are unfeen are eternal. Nay, the whole 
writings of the New Teftament uniformly teach all men, 
every where, that, denying ungodlinefs and worldly lufts,, 
they fhould live foberly, rightecufly and godly in the 
prefent world, looking for the bleffed hope, and the glori- 
ous appearing of our God, even our Lord Jefus Chrift. 

Another internal evidence of the infpiration of the 
New Teftament is, that it reveals and enjoins a fyftem 
of religion which is in its nature and eonftitution fpirituaL 
Its pofitive inftitutions are few and eafy, of an obvious, 
fpiritual ufe and defign. We have already obferved, 
that fome pofitive inftitutions are neceftary to complete 
any fyftem of religion. The fyftem of religion revealed 
in the New Teftament hath but three — baptifm, the 
Lord's fupper, and the chriftian fabbath — each eafy to 
be obferved, and well adapted to imprefs the mind with, 
the truth, inportance and fpirituality of the chriftian re- 
ligion, and ferving as an aifociated bond of union. Thefe 
form the threefold cord by which we are bound to God 
and one another — folemn public vows, perfonal contract, 
and ingenuous gratitude. It is evident from hence that 
chriftianity was never defigned to make a fhow in the 
world by the glitter of external ornaments, or a parade 

in 



m carnal ordinances : it never was defigned to enrich or 
aggrandize its author or its profeflbrs, or to make a 
fpiendid worldly appearance ; as its ordinances are fe\r, 
plain and fimple, calculated chiefly for fpiritual ufe, to 
improve in the fpiritual and divine life. 

Another internal evidence of the infpiration of the 
New Teftament is, that it contains doctrines, precepts 
and promifes peculiarly adapted to the prefent fallen 
ftate of human nature. The New Teftament alone re* 
veals great and glorious truths which lay hid from ages 
pad, but are made manifeft by the gofpel, and with the 
knowledge of which man's final falvation {lands connected*. 
Though fome of them are not yet wholly diverted of all. 
myftery, yet fo much light is thrown upon all of them as is. 
fufficient to found our faith, and to regulate our conduct : 
as, for inftance, the doctrine of the Trinity ; that there 
are three who bear record in heaven ; the Father, the 
Son, and the Holy Ghoft ; and that thefe three are one 
Undivided Effence, or United Deity — the union of the 
human and divine natures in the one incarnate Redeemer— 
the enlightening, the quickening, the fanctifying and the 
comforting influences of the Blefled Spirit — the reconcil- 
ing of mercy and juftice in the recovery of fallen man j; 
how God can be juft, and yet juftify the fmner who be- 
lieveth in Jefus — the immortality of grace, as an incor- 
ruptible feed — the refurrection of the body, and future 
rewards and punifhments. Befides thefe, there is a rich: 
variety of truths which refult from them, which relate to 
Jefus Chrift in his mediatorial character, and the peculiar 
offices which the Holy Spirit fuftains, in beginning, car- 
rying on and perfecting a work of grace in the human 
heart, in illuminating, directing and fupporting the faint 
through this vale of tears to glory ; truths iiiblime in 
themfeives, and which ftrike the mind in a very power- 
ful manner, and call forth both the natural and gracious 
principles of gratitude, the nobleft fources of genuine, 

uniform 



i$Z Thx ErtnsKCR of mt 

uniform and acceptable obedience. Thefe are the mai* 
doctrines and fdbje&s of the New Teftament, which are 
hardly, if at all, difcernible by the light of nature, or un~ 
affifted reafon. This wifdom is from above : the earth 
faith, It is not in me, and the fea faith, It is not in me : 
God alone knoweth the way thereof, and he alone under- 
ftandeth the place thereof; and therefore a revelation of 
thefe truths muft be from him, and thofe perfons who firft 
publifhed them to the world muft have been infpired by 
him. This revelation, came not by the will of man, but 
holy men of oldfpake as they were moved by the Holy 
Ghoft.. The magi of the Eaft, the fages of heathen 
Rome or Greece, or the religious philofophers of modern 
times, may admire the wifdom, the power and the good? 
nefs of God in the works of creation and providence, and 
call our attention to the book of nature for inftruction ; 
but no one, nor all of them together, can tell us that 
which it is of the moft importance for us to know — the 
one thing which is needful, on which are fufpended all our 
prefent comfort, and future hopes. No page in their 
voluminous writings, nor in the book. of nature, can in? 
form us whether God will certainly forgive fin, or what 
kind of fins he will forgive, or how many, or how. often, 
or on what conditions ;* but the gofpel revelation fully 
and clearly informs us that we have redemption through 
the blood of Chrift — the remiffion of fin, according to 
the riches of his grace.. 

In one -word; the fcope and tendency of the New Tes- 
tament revelation is, to carry on one united and compact 
defign, to glorify God, and to fave a guilty world, in the 
the way that gives us the moft exalted idea of the wifdom-, 
the goodnefs and the grace of God, and the moft hum- 
bling apprehenfions cf cur fallen and guilty ftate — a 
Scheme 'which exalts the divine purity, and lays open all 
the malignity and pollution of the human heart — a fcheme 
which ftrikes dire&ly at the reot of hum m pride, fo that 

the. 



fp tag Ga&istiAtt. &E?BLArioit. i£$ 

the loftinefs of man- is brought low, and the haughtinefk 
of man i£ humbled, and the Lord alone is exalted, in the 
falvation of finful men. Therefore it is a mediatorial 
plan, exactly fuited to our fallen ftate ; no cunningly 
devifed fable, but a wonderful fcheme of wifdom and< 
grace, laid by the Father of men and angels, who per- 
fectly knows our frame, and what our wants are, and 
the ways and means by which we, fallen into fin and 
darknefs, may be enlightened, reclaimed, and reitored to 
a ftate of purity and happinefs, and whereby his own hor 
nour might be fecured- and advanced. 

We might now clofe the argument, but there are a fetr 
external evidences of the truth, importance and divine au- 
thenticity of the New Teftamsnt infpiration, which offer 
themfelves to our confideration, and which ha*ae not yet 
been fully inveftigated, which may throw fome further" 
light on the fubjecT:, or add weight to what has been al- 
ready-offered, and therefore in the clofe cannot well be 
omitted : as, for inftance, the perfons who firft preached 
and publifhed the gofpel revelation fuftained fuch cha- 
racters, and were in fuch circumftances, as we had juft 
reafon to expect that perfons charged with a revelation 
from heaven would be ; viz. perfons of eminent piety, 
and in low worldly circumftances. We can hardly fur*- 
pofe that God would favour and honour a vicious man 
with any very extraordinary difcoveries of his will, of 
make him the main inftrument of publilhing a revelation 
to others, the evident defign of which, was, to make men 
wife, virtuous and happy. That God would not employ 
men of vicious characters; deftitute of piety and good- 
nefs, in fo benevolent and pious a defign as the revelation 
of a holy religion, is a truth which mankind are agreed 
in. The pharifees fpoke the fenfe of mankind, when they 
faid to the man who had been born blind, and was mira- 
culoufly reftored to his fight, Give God the praife ; as 
for the man who pretends to have wrought the miracle, 

he 



t$\ THS £ribENCE''0F TH'a 

he is a firmer, and is riot of God, for he keepetli not th<* 
fabbath. The conclufion is juft, if he was a fmner, and 
kept not the fabbath ; but the hypothecs was falfe : he^ 
was not a fmner, and he kept the fabbath, and fpent it in 
ads of charity and devotion, which plainly mewed that 
he underRood its original inflitution — that the fabbath 
was made for man, and not man for the fabbath. And 
the evangelifts and apoflles, the firffc promulgators of the' 
gofpel, were eminent for their piety and benevolence, as 
their enemies themfelves were obliged to allow: for^ 
'though they were narrowly watched, ftricHy examined^ 
feverely threatened, unjuftly imprifoned, and cruelly pu- 
nifhed, yet no impiety or immorality^ was ever proved ur\- 
on them : the worfi crime that was fairly proved upon 
them was, that they publicly preached the glorious gof- 
pel of the bleifed- God freely : and Pilate, Julian and" 
Porphyry bore their teftimony, with a thoufand others 
who were inimical to chriftianity, that Jefus and his fol- 
lowers were devout,, juft, benevolent and good. 

The mean and low circumftances- in which Jefus 
Chrift and his ambafladors made their appearance in the 
world, though it was a ftumbling-block to the Jews, and 
fooliihnefs to the Greeks, yet added ftrertgth to the exter- 
nal evidence of the truth of their million : for they, hav- 
ing few connexions with the world, and little or no fecu- 
lar intereft, could not be fufpecled of planning either for 
princely grandeur, or lucrative emoluments in church 
or ftate : and having no worldly incumbrance to detain 
them, they were the better fitted to carry the gofpel to all 
nations. And there was nothing in their connexion or 
outward appearance to excite fear, or alarm any of the 
turbulent paifions of mankind, but on the other hand 
much, very much, to awaken the companion of all, and 
raife a general curiofity to hear what perfons in fuch in- 
digent circumftances could have to fay in vindication 
of their high claim. 

If- 



C-hristun Refelatiom, 155 

If Jefus Chrtft had appeared, as the Jews expected 
that their Meffiah would, in the character of a temporal 
prince, and had armed himfelf with the civil fword, and 
ufed it in* making profelytes to his, religion, as Mahomet 
has donej or .if he. .and they had made u£e of their mira- 
culous power either to enrich or aggrandize themfelves, 
or to gratify a fenfual appetite, or to punifli thofe who 
would not. receive their perfons or their dp&rines, chrif- 
tianity would have loll , much of its glory and external 
evidence, and have funk to a level with other impoflures. 
When it pleafed God to reveal the words of eternal life 
to a perifhing world, he faw fit to commit the rich trea- 
sure to earthen veflels, that the excellency of the power 
might appear to be of God. 

Another external evidence of the truth and authenticity 
of the chriftian religion is, the furprifmg manner in which 
it has been propagated in the world. If we ; mould take 
in all exifting circumllances which .attended the .flr.ft pro- 
mulgation of the gofpel, we rauft acknowledge that it is 
wonderful and furprifmg that truth itfelf ftinuld meet with 
the fuccefs which the gofpel has done, with all thofe dis- 
advantages which the firft promulgation of the gofpel 
laboured under. The firft preachers of the gofpel had to 
contend with the power' and policy, the fuperftitioa . 
and bigotry, of , the' world : but they triumphed over all 
oppofition, and the gofpel in their hands made fuch a ra- 
pid fpread, as plainly demonstrated a very extraordinary 
m^erporition of Providence in its favour; fo that, in the 
language of the prophet, hot only one of a family, and 
two of a city, were taken and brought to Z ion— -incorpora- 
ted into the chriftian church— but, fo did the Lord hafte-n 
it in his time, that a little one became a thoufand, and a 
frnall one became a ftrong -nation. And, as the apcftles 
were remarkably fuccefsful themfelves, fo the divine feed 
which they fowed fprung up in the next age, and bore a 
very ample harveft j infpmuch that one of their hiftori- 

' an$ 



*$G ¥he Evidence «f tbe 

ans complained, that the heathen temples, which ufed to 
be thronged with devout worfhippers, were now nearly de- 
ferted ; and, if the chriftians ihould withdraw themfelves, 
whole cities and provinces would be almoft depopulated. 
How can we account for this, but by acknowledging that 
. the hand of the Lord was with the firft preachers of the 
gofpel, and that therefore fuch multitudes believed, and 
turned unto the Lord from their vain idols, to ferve the 
living and the true God. Such a fmall fountain could 
yiiot have fpread itfelf into fuch a mighty river, which, 
;)ike old Jordan, overflowed all its banks, and covered a 
great part of the face of the earth, if it had not imied from 
the fan&uary of God, and b^sn directed by his almighty 
hand. Had this new fyftem of religion foothed men's 
•vices, ftrengthened their prejudices, promoted their fecu- 
lar interefts, and cheriihed their pride and ambition, we 
might have accounted for its rapicl fpread, as we have for 
the fpread of falfe religions in the world : but this we 
know was not the cafe. Or, had the firft preachers of 
©hriftianity been profound philofophers, polite orators, and 
fagacious politicians ; or had the ruling princes or the 
mighty potentates of the earth at firft declared them- 
felves its patrons, and armed their legions in its defence.; 
multitudes might have been terrified into a profeffion, 
dio.ughno one had been rationally convinced of its truth 
and importance ; but, -without fome fuch advantages, 
which we are certain that chriftianity never had in its firft 
progrefs, we cannot fuppofe that a new fyftem of reli- 
gion could fo prevail in the world, without the fpecial 
protection ,of Heaven. 

If it were neceHary, we .-might add, as another exter- 
nal evidence of the infpiraticn of the New Teftament, 
and the authenticity of the chriftian religion, the fulfil- 
ment of feveral exprefs prophecies uttered by Jefus 
Chrift. He exprefsly for-etcid the deft ruction of thu 
temple and the city of Jerufalem by the Romans, whie^ 

came 



*ame to pafs exactly as he had foretold, and at the time 
when he had predicted, with all the attendant cfrcum- 
fiances, as related by Jofephus, and others no ways friend- 
to chriftianity. He alfo foretold his own death, what 
kind of death he fhould die, the time he fhould continue 
iri a flate of death, the time when he fhould rife from the 
dead, where he would firft appear to his difciples, meet 
with them, and blefs them, and difpenfe to them the ex- 
traordinary gifts of the Holy Ghoft, and that after for- 
ty days he would afcend to his Father and their Father* 
to his God and their God : all which took place exactly 
according to the prediction, and, being public acts, or 
things which were not done in a comer, a cloud of wit* 
neiles have teftified the reality of the facts ; and fcarcely 
•was there any one who was fo great a flranger in Jeru- 
fa 1 em, as not to know thofe things. 

In one word ; the prefent ftate of the Jews is a con- 
tinued accomplishment of the prophecies of Chrifl con- 
cerning them.: and it is not much fhort of a con- 
tinued miracle, that, notwith {lauding the deflruction they 
'.met with from the Romans when their city and temple 
.were taken and burnt, and their difperfion afterwards 
among all nations, perfecuted by fome, defpifed by all, 
hated and ill-treated by many, yet that they remain a very- 
numerous people, tenacious of their religion, though 
their- anceftors were prone to idolatry ; and therefore 
jlill remain the depofitories of their own ancient records, 
.on which depends fo much of the evidence of chriftianity* 
And their remaining a diftinct people, though difperfed 
: among all nations, without being connected with any, 
leaves room for the accomplishment of thofe other pro* 
phecies of the New Tcftament which relate to their fit* 
ture refloration, whe.n.the fulnefs of the gentiles Shall be 
gathered in, when all Ifrael mail be faved. 

Thus we have taken a view of the principal argument* 

inade ufeWin fupport of the truth and importance of 

P .chriflianity ; 



1-5$ TtCE .Ef&EXCE OF -TB.S 

ehriftianity j and they amount to this — That chriftianity 
is in theory a probable thing, and therefore credible ; 
and, considering the benevolent nature of God, 'and the 
fallen Mate of mankind, we had reafon to .expect, or at 
kaft to hope, that a revelation from heaven would be 
made of the- will of God 'to -man, which would be fuffi- 
clent- to found his faith, and direct his conduct, and teach 
him the way to life eternal.; and we declare.it .as a fact* 
that we have fuch a revelation. in the New Teftament, 
and • we may receive it .as a faithful faying, and worthy 
of all acceptation. Let ns cordially receive it, iincere- 
ly conform to it, and .build our future liQpes upon it. It 
rs the rock of our falvation. Some may boaft of the re- 
ligion of nature, and defpife a revealed religion as un- 
nefTary ; but they are much miftaken. Adanrin innocen- 
cy needed a revelation to form a fyftem of religion. But 
man fallen into a ftate of moral depravity, fm and dark- 
nefs, flood in . much greater nee.d of a revelation from 
the beneficent Father, of .Lights §. and fuch an one, we have, 
which teaches us the way to life perfectly ; a re.velatiqa 
Supported by .arguments, winch the reafon of man cannot 
refill, nor the.wickednefs of man obfeure. .Men of cor- 
rupt minds may cavil, but they cannot deny one fmgle 
fact on which, refts the, fyftem. Therefore clofe with the 
whole fcheme of the gofpel, and act.it out. in life, and ap- 
prove yourfelves fincere cliriflians j be more confirmed 
in your faith ; and, Jby the. warmth and ilead-inefs of your 
devotions, the benevolence of your temper, the dignity of 
*your conduft, and the integrity of your whole deportment, 
Jet the world know that in the way . of well-doing you are 
feeking for glory, honour and immortality* And while 
you poffefs, the true.fpirit of the gofpel, pity and pray for 
them who defpife .and reje/l it. . Such undoubtedly there 
are, even in our enlightened ; age and nation. Let us 
lift up a humble and a companionate cry to the God of 
all grace ; peradventure he v will give repentance to the ac- 
knowledgment 



jmowledgment of the truth, that they may recover 
themfelves out of the fnare of the devil, who are now led 
captive by him at his pleafure. And, while we pity ma- 
hometans and heathens, we have-much more reafon t» 
deplore the cafe of thofc who live in Emanuel's land, the 
Talley of vifion, but by their carelefhiefs, obftinacy and 
infidelity turn it into the valley of the fhadow of death. 
But a more melancholy reflection than this ii? that a nation 
who had boafted that they were the bulwark of the 
catholic church of Chrift, fhould become the avowed 
enemies to the throne of Jefus, and zealoufly employ 
every meafure in their power to exterminate his holy 
religion from the earth. They have publicly denied the 
God who made them, and jefus who has redeemed them, 
and placed on the throne of God and the Redeemer fic- 
titious deities, under the names of reafon, nature, philofo- 
phy, liberty, equality, and difmterefted moral virtue^ 
Thefe they adore, and pull" down the altars of papacy 
that they may eftablifh a fyftem of philofophical idolatry 
on the dangerous ground of impiety and atheifm. Will 
not God be avenged on fuch a nation as this ? and what 
will they do in the day thereof?' 

We infer the reafonablene& and propriety of impartially 
examining into the evidence of the chriftian religion. It 
is a duty we owe to God, to the caufe and intereft of 
Jefus Chrift, and to the peace and comfort of our own 
fouls. The marks of truth and divinity are fo obvious, 
that, if they are attended to with candour and impartiality, 
I am perfuaded that th«y will flrike the eye which is Jin- 
gle fo forcibly as to carry conviction home to the heart, 
and, through the concurring influences of the Spirit of 
Truth, make them, not almoft, but altogether, chriftians. 

In fine, the chriftian revelation is, in its own nature, 
practical ; and, if we receive Jefus Chrift as the founder 
of our holy religion, fo we muft walk in him : for the 

grace 



1 6* Tee £riDENeE, &€. 

grace of God, which appears in the gofpel, teachetn all 
men, that, denying ungodlinefs and worldly lulls, we 
ihould live foberly, righteouily and godly in the prefent 
world, looking for the mercy of our Lord Jefu's Chrift 
»ato eternal life* 






DISCOURSE 



IDifcourfe vl 



The Chriftian Church. 



REV. ii. 7. 

He that hath an ear, let him bear what the Spirit faith unto the- 
churches. . 

WE often read in the Scriptures of a Church — the, 
church of God— the church of Chrift— of a 
church at Corinth, at Ephefus, Galatia, Rome, and even 
in Casfar's houfe : and in the Revelations of St, John we 
read of feven churches in Alia. In our text we are com- 
manded by the great Head of the church to hear and 
obferve what the Spirit faith unto the churches. That 
we may do tHis it is -nece&ary to know whom we are to 
underftand by the Spirit, and what by the churches. By 
the Spirit we are undoubtedly to underftand, the- Holy. 
Spirit of God — the third perfon in the facred Trinity — 
the Spirit of infpiration, by whofe influences, and under 
whofe direction, the virion opened upon St. John in his 
banifhment : therefore it is faid,that he was in the Spirit 
-on the Eord's day when he received thefe orders to at- 
tend to what the Spirit had to fay unto the churches. 
And by the church or churches, in the writings of the 
New Teflament, we are generally to underftand, the 
chriftian church, which is a felect number of chriftians, 
agreeing together to>profefs their iaitfi in Chrift, and jk> 
P 2 werfhip 



i6i Tub Christian Church-. 

worfhip the living and true God through him. Thefe- 
were, before, generally idolaters, carried away unto dumb 
idols ; but when they received the gofpel which Was fent 
unto them, they renounced idolatry, and agreed to wor- 
ship God | to obferve the inftitutions of chriftianity — bap- 
tifm and the Lord's fupper — as prefcribed in the gofpel.. 
Thefe were called a church, fele&ed from the reft of the 
world, agreeing in the efTential doctrine's cf the gofpel, and 
engaging to walk in all the ftatutes and ordinances of the 
Lord Jefus Chrift blamelefs : they are faid to be fan&ified 
in Chrift, confecrated to him, and, uniting with him by 
faith, are confidered as members of him, and called to be 
faints. And, though we may not conclude from thence 
that they were all certainly gracious perfons, they were 
called to be fo; it was their profeffion and public charac- 
ter ; and all thofe who agreed in the efTential doctrines 
o£ the gofpel, profeffed their faith; in Chrift, and lived 
agreeably to their profeffion, gave fafficient grounds of 
chanty to believe that they were really true faints. All 
thefe, in the Apoftle's day, were called brethren, chrif- 
tians, difciples, or faints. When any number of thefe 
united together, and agreed to worfhip God in one place, 
and there to attend upon the chriftian ordinances, they 
were called a church, or the church, of God in fuch a 
place ; and they were called, holy, in the fame fenfe that 
the fabbath, the temple, the Jewifh priefts and nation*, 
were called fo. Mofes faid to them, Ye are all a holy na- 
tion j i. e. confecrated to God, and in covenant with him ;. 
under every obligation to live to his honour, and to be ; 
devoted to his fervice. Saints, in moft places in Scrip- 
ture, ftand oppofed, not to unfound believers, or more 
formal hypocrites, but to heathens, to idolaters, and to 
thofe who were not in covenant with God : a credible 
profeffion of the chriftian faith denominated them faints., 
The apoftles fometimes defcribed the chriftian church by 
thofe who in every place called on the name of the Lord 



The Christian Cmurci& 163 

Jefus, their Lord and ours. The chriftian Indians on 
this continent were called, by the heathen tribes, the- 
praying Indians : fo the primitive chriftians were defcrilw 
ed, by their heathen neighbours, as- praying to God 
through Chrift, and as keeping a faft to Chrift, and as be* 
tng united one to another in love. 

We fhall, in further purfuing the fubject, fliew fome- 
thing more of the nature of a primitive chriftian church— 
the end of its incorporation — the necefTary qualifications 
of its members — and then inquire what the Spirit faith 
to the churches.. 

I. The primitive chrift tan church has always been: 
diftinguifhed as confiding of vifible and inviiible mem- 
bers ; and perhaps this is the only diftinction that is ne- 
cefTary to be made ; and Jefus Chrift is the head of both. 
The whole Jewifh nation were of the vifible church ; 
for it appears that they were called out of the world of 
idolaters ; and God entered into covenant with them and 
their children, under the vifible. and external rite of cir- 
cumcifion ; and they publicly proiefted themfclves the 
people of God : and their receiving the feal of that cove- 
nant made them the vifible church of God. When that 
people had corrupted the doctrines of their religion which 
they received of God, through the miniftration of angels, 
and of Mofes, and had become yery lax and irregular in 
their practice, teaching for doctrines the traditions of men, 
God fent his Son to correct their errors, to reform their 
practice, and to refcue his church from that ruin to which 
they were faft tending; and, by the admmiftrations of 
his Son, and the miniftrations of his Spirit, he eft ablifhed 
it upon a broader and more fure bafts for the future. 
This church, which before ftood upon the prophets, 
now refted upon the apoftles, Jefus Chrift himfelf be- 
ing the chief corner-ftone ; and was therefore called 
Ghrijlian. Before, it was limited to one nation j now Je- 
fus 



i&$ The Christian Church. 

fus Chrift directed his dlfciples to act upon a larger fcale 
in diffeminating the doctrines of the church, and regu- 
lating its practice : he told them that they fhould no lon- 
ger be confined to the loft fheep of the houfe of Ifrael ; 
and therefore extended their comraiffion to all the world, 
faying, Go ye forth into alL the world, and preach 
the gofpel to every creature, teaching all nations, bap- 
tizing them in the name of the Father, Son, and Holy 
Ghoft ; and bid them do vihatfoeverl have commanded 
you ; and l6j I am with you always, unto the end of the* 
world: ; fo that from this, time the vifibte church became 
catholic. The church being fpread through wide-ex* 
tended regions, among, foreign- and diftant nations, it foon 
became impoflible .for . thofe who received the doctrines 
and conformed to the maxims of chriftianity to aflemble, 
in one place ; they therefore formed particular affemblies 
in. different places for the fame general purpofe — the 
worfhipping of the fame true God through Jems Chrift, 
attending upon the inftitutions of chriftianity, and admi- 
niftering and receiving the feals of the covenant. Now 
thefe.diftinct and felect aftemblies are called churches, in 
the plural number, but in, reality they are one viiible 
catholic church ; all its members uniting in their belief: 
of the fame eirential doctrines of .the gofpel ; all agree- 
ing to walk by the fame rule, and to adopt in general 
the fame form of government, under one and the fame 
head, Jefus Chrift, King of Zion — all profeffing the fame, 
faith, attending upon, the fame ordinances, mutually en- 
gaging to watch over -one another in loye,. and to main- 
tain the "unity of the Spirit in the bonds of peace j for 
there is but one body, one fpirit, one hope, one Lord, one, 
faith, one baptifm, .one God and Father of all, who is, 
over all, and through; all, and in them all. 

That this unity may be the better preferred, each in* 
corporate body has, as the bond of their union, a cove- 
Bantj expreiiing the eflejitial doctrines of the gofpel, tfcerr 

faith,. 



Xse Chris f i au € bum it.- 165 

•faith in, and obedience to, Chrift, their refolution t<* 
walk worthy of him, and their mutual engagements to 
watch over one another in love, provoking one anothe? 
to love and good works. This leads us to fhew— • 

II. The end and defrgn of their incrorporatroil t anct 
this is in general for their Better edification ; that all 
the members of the chriftian vifible church may enjoy 
thofe means which are beft adapted to their growth in 
grace : for Chrift'* kingdom is not of this world, local 
and political, but moral and fpiritual ; feated in the hearts 
of his fubjects j and it is by the ufe of means, and the 
miniftrations ©f the Spirit, that they are here to be train- 
ed up into a meetnefs for the kingdom of glory. Know- 
ledge, holinefs and love are three main qualifications for 
that kingdom : for without knowledge the heart cannot 
be good ; without holinefs no man fhail fee the Lord ; 
and without love there can be no enjoyment. And, as 
Chrift Jefus gave himfelf for his church, that he might 
redeem her from all iniquity, and fanctify her wholly, and 
prefent her to his Father a glorious church, without fpot 
©r bfemifh, he obtained the promife of the Father of tht 
gifts and graces of the Holy Spirit, and fent them down 
upon his church. Thefe were both internal and external ; 
and among the external were apoftles, evangelifts, paftors 
and teachers, for this profefTed purpofe — that the body of 
Chrift, the church, might be edified in love, till all her 
members come, in the unity of faith, and of the know- 
ledge of the Son of God, unto the meafure of the ftature 
of the fulnefs of Chrift ; and, fpeaking the truth in love* 
may grow up into him in all things, who is the head, 
even Chrift, from whom the whole body, fitly joined toge- 
ther, receiveth an increafe, edifying itfelf in love. 

Thus the church was enriched with the afcenfion gifts 
of her exalted Head ; felec~ted from the heathen and un- 
godly world, chofen in Chrift, incorporated into one 

vifible 



i6$ The Christian Church* 

rifible body,, that they might be holy and without blame 
before him in love-j and, for their better edification, and 
greater convenience, are incorporated into diftincT: aflemf- 
blies, under one general bond of union ; that Chrift may 
dwell in their hearts by faith, and, being rooted and 
grounded in love, they may be able to comprehend, with 
sill who form the whole body of the invifihle church, 
what is the length and breadth, the height and depth, of 
the love of Chrift, which pafieth" knowledge ; that each i 
member may be iUled with all the fulnefs of God. 

III. We are in the next place to fhew what are the nece& 
fary qualifications of church members : and this inquiry 
involves-in it two.qyeftlons, which ought. to be anfwerei, 
•viz. 

i. Yvliat may or ough't a church to require of a can- 
didate who offers himfelf for admiffion into it ? 

2. What muft a candidate for admiffion find in him- 
felf to be fatisfled that it is his immediate, duty to join* 
the churchh 

Thefe queftions, in our apprehenfion, are eafily anfwer- 
ed.. 

i. What may or ought a ^church to require of a can- 
didate for admiffion ^ 

Anfwer. The fame whicfc. the apoflles required of 
common chriftians in . their day, when viewed as candi- 
dates for admiffion into the chriftian church"; and that 
was, a knowledge. of the chriftian doctrines,, and a credi- 
ble profeffion of their, faith in Chrift, and obedience, to 
him. . 

When the. apoftles received their ample eommiffion to 
{pread the gofpel, and to carry chriftainity through the 
earth, they were firft to teach them its doctrines, and then 
to call upon them to believe and to obey the gofpel"; 
thofe, therefore* who were to be admitted into the 

chriftian 



%;!Z CnRisruw Church, $>„7 

chriftian church muft rightly underftand the plain -and 
e/Tential doctrines of c.hriftianity, and be fa fully convin- 
ced of the true character of theXord Jefus Chrift, and 
the truth and importance of his religion, as to em- 
brace it as theirs, and, make it the rule of their .conduct, 
and the. foundation -of their. future hopes. Thefe were 
then publicly to profefs their faith in Chri/t, ,.and their 
obedience to him ; and, upon this profeflion, they were 
admitted into the chriftian church, and to all its ordi- 
nances and privileges, as members in fulLcommunion. 
Thole who were received- into the. church on the day of 
. pentecoft received the word , preached by the apoftles 
gladly) i. e,-chey received the .oloctrines which they had 
taught them not only as truths, but as truths of perfonal 
3nd eternal concern to them; and therefore believed; 
and, publicly .profeftmg their faith in Chrift, and the 
doctrines of his gofpel, were admitted into the church, to 
the number of three thoufand in one day. So alfo the 
eunuch was firft taught by Philip to underftand what he 
tad read out of the prophecy of Ifaiah concerning Chrift, 
and the truth of the gofpel .: then he profefied his faith in 
Chrift, and was baptized, and added to the vifible church, 
though not yet admitted to any particular incorporate 
body. And Lydia firft attended to the things fpoken by 
Paul, and her heart was opened, fo that (he cordially re- 
ceived the chriftian -doctrines, profefled her faith in them s 
and was admitted into the .church, and baptized at Ma- 
cedonia. The people of Samaria were convinced of, and 
received, the truth . of the, gofpel doctrines preached unto 
them by Philip, and were received by him into the 
church, and admitted to fpecial ordinances. — Therefore 
it is evident that ,every chriftian church may and ought 
t* require, of every one who offers himfelf as a candidate 
for admiftion, a knowledge of the plain and effentiah doc- 
trines of the gofpel, and a credible profeflion of his faith 
1$. Chrift, and obedience to him, with a life which corre£ 



•i6$ 'Tme Christian Csukc** 

ponds wkh fuch a profeffion : and every one who lias 
this competent knowledge^ and from a rational conviction 
of it can make this profeffion, and who leads a blamelefs, 
ibber life, has undoubtedly a right to all the honours and 
privileges of a chriftian church ; and no church can un- 
derftandingly and fcripturally refufe fuch a candidate a4* 
miflion 5 for this is the beft evidence we can give of our 
being pofTefled of the necefTary qualifications of a worthy 
member of a viable church, and this is all that the apoftles 
required of candidates for admiffion, and this gave full 
room to form a judgment ,of chanty grounded on Scrip- 
ture and real on. 

But, after all, there will be found unfound believers, 
•"There will be bad and good men, imcere believers and 
4ifguifed liypocrites, found in the vifible church, .while 
an her prefent imperfeel: and militant ftate ,■: for the king- 
dom of heaven Is likened to a net caft into the fea, which 
indoles both good and bad; but, in culling the fifh, the 
good are prefer.ved, zna the bad caft away. So, in tfar 
government and difciplme of the church, thofe who by 
£heir temper and conduct difcover a bad heart, deftitute 
.of the true principles of the gofpel, muft be rejected ; 
.while the. faithful and true are encouraged and eftabliih- 
ed. And the moft exprefs rule which our Saviour has 
given us for the government and difcipline of his church 
prefuppofes that there will be found in it unfound be- 
lievers, nay, incorrigible offenders, who, when known* 
are to be rejected, as heathen men and impenitent fmriers.. 
.Some of thefe tares will grow among the wheat until 
the harveft, w r hen a full and- final reparation will be. 
-made. 

The fecond queftion was, What -muft a perfon find in 
himfelf, to be fatisfied that it js his immediate duty to 
join a chriftian church ? 

The anfwer to this queftion is obvious. He muft find 
$p hinif elf thefe jiecefTarv qualifications — fach a clear and 

diUinc* 



*tnz Christian Cbvms* $6$ 

^iftinct knowledge of the gofpel plan of falvation, bf 
grace through faith, as to be fully convinced of the, 
truth and importance of it ; and, in confequence of this 
full conviction, really believe that Jefus Chrift is the Sa- 
viour whom God has provided, with whom, therefore, 
he can triift his falvation, in the way of faith and holy 
obedience ; refolving at the fame time confcientioufly 
to do the will of God, as it mail be made known to him* 
Such a perfon finds enough in himfelf to fatisfy him that 
It is his immediate duty to oifer himfelf as a cadidate for 
admifilon into the church, and cannot excufe a delay of 
it on any principles of fair reafon, or divine revelation. 

Many fober, thinking perfons, who have this know- 
ledge, this faith, thefe fincere defires, and confcientious 
•purpofes, may find fo many corruptions in their hearts. 
So many deviations from duty, and that they fall fo far 
fhort of what they mould be, and really wHh to be, that 
they dare not oifer themfelves. But, if we were to neg- 
lect our duty till our corruptions were wholly fubdued, 
...till all our fears were diffip^ted, and all our weakness 
removed, and till our faith and hope had ripened into 
full aflurance, one great end of the chriftian institutions 
would be fuperceded. But this is not to be expected tjU 
that which is perfect is come, and we .{hall join the ; gene- 
-ral afTembly, and the church of the Firft-born in her tri- 
umphant Hate. No, my friends, though you may find 
many corruptions ftill remaining in your hearts, and ma- 
ny involuntary irregularities in your lives, which you 
daily lament, you may ftill pofTefe every -necenary qualifi- 
cation of a worthy communicant required by our Saviour 
or his apoftles. And that very humble feme of your 
own finfulnefs, weaknefs and -imperfection, - is one -of the 
befl evidences you can have that you are well qualified 
for acts of holy communion at chriitian ordinances. That, 
inftead of keeping you back from your duty, mould am* 
mate. and encourage you to do it without delay : for jcftr- 
"Q_ tainlj 



i/© Tee Cmrtstlm Church* 

tainly a ferious, humble and .confeientious man will with 
to know how and when to do his .duty in the beft manner 
and in the fitteft time, and attentively hear what the Spi- 
rit faith to the churches on this head ; and what he fays 
to the felecl bodies of profeihng chriftians is fpoken by 
the Spirit to the churches in general ; for the infpired 
writers were holy -men, who fpoke as they were moved by 
the Holy Ghoit. 

Let us now attend to what the Spirit fays to the 
churches. about admitting members into the church, and 
to their communion in holy ordinances. And does not 
the Spirit fay that they fhall be admitte'd on the founda- 
tion, which God has laid in Zion, which is, the prophets 
and apoftles, Jefus Chrift himfelf being the chief corner- 
flone,. on which ye are builded together, through the 
Spirit, an habitation of God ? i. e. it, was upon a credi- 
ble public profeillon of their faith in what the prophets 
and apoftles had revealed ; truths which centre in, and 
reft upon, Jefus Chrift, the chief corner-ftone, which 
unites and fupports the .whole fyftem of chriftianity. 

When our BleiTed Saviour was forming the chriftian 
-church, he afked his difciples, Whom do men fay that 
I am ? They told him that the world were divided in 
their fentiments about him : while fome faid that he was 
•John the Baptift, others faid that he .was Elijah, others 
ftill faid that he was Jeremiah, : or one of the ancient 
prophets, rifen from the dead. As it was but of little 
importance, what the world thought or faid of him, he, 
•without any reply, added, But whom fay ye that I am ? 
Peter, as fpokeiman for the reft, faid, Thou art the Chrift, 
the Son of the living God. Jefus faid unto him, Bleffed 
art thou, Simon, for flefh and blood have not revealed this 
unto thee, but my Father who is in heaven ; and upon 
.this rock I will build my church, and die gates of hell 
^hall not prevail againft It j i. c. upon this public, credi- 
ble 



¥»e Christian Cburcst. ijt 

hie and fincere profeffion of their faith in drift, 
and their obedience to him — a profeffion which is not 
merely the refult of reafoning upon obvious principles, 
but a iincere profeffion of their faith in Chrift, and in the 
revealed truths of the gofpel, fo deeply impreffed on the 
heart, by the regenerating Spirit of God, that it becomes 
the principle of love and obedience — a faith which unites 
the believer to Chrift, and conforms him to his amiable 
example. This is further evidenced from what John re- 
lates *. When Jefus faw many, who had followed him fo? 
a while, but wanting this principle of love and obedi- 
ence forfook him and walked no more with him ; upon 
this defection, he afked the twelve, Will ye alfo go away ? 
Peter, as before, anfwered for himfelf and his fellow dif- 
ciples, To whom, Lord, mail we go ? Thou ha-ft the 
words of eternal life ;. and we believe, and are fure, that 
thou art the Chrift, the Son of the Living God. 

This is what the Spirit faith unto the churches about ad- 
mitting members into their incorporate body; viz. that 
they mall be received upon this foundation ; upon this 
profeffion, honeftly and underftandingly made, and fup- 
ported by a temper and life which correfpond with the 
gofpel.- And agreeably to this we find that the apoftles 
ever conducted towards thofe who were candidates for 
admiffion, or to be incorporated into a chriftian church, 
either from the Jewifh or gentile nations. When 
Paul wrote to the church at Corinth, he reminded them 
of the foundation they were built upon, and faid, Other 
foundation can no man lay than that which is laid* I 
have planted you, Apollos has watered you, but God 
gave the increafe. 

This ferious and credible profeffion, underftandingly 
made, attended with evidence of their fmcerity, was all 
which the apoftles required of thofe who were incorpora- 
ted into the chriftian church under their adrainiftration, 

or 



&$% The (Zhristmn Chvzck. 

of of individuals when added to any particular churefh 
This was their conftant inftruction, direction and require- 
ment : Believe on the Lord Jefus Chrift, and be baptized, 
that your fins may be blotted out v Repent and believe 
the gofpel, that you may be faved : If thou believer! with 
all thy heart, thou mayeft be baptized, or admitted to all 
chriftian ordinances, or the free enjoyment of chriftian 
privileges* This was all which the apoftles required of 
the thoufands who were converted to the chriftian faith 
by Peter's preaching on the day of pentecoft ; and thefe 
were on that day all admitted to what we call full com- 
munion ; for it is faid, Thefe all were added to the churchy 
and continued fteadfaft in the apoftles' doctrine and fel- 
lowfhip, and in breaking of bread, and in prayer. This 
ferious and credible profeflion was all which was required 
of the eunuch by Philip, and this was all which was re- 
quired of the jailor, Lydia, and others, by the apoftles. 
On this liberal bafis the apoftles were careful. to maintain 
chriftian communion and fellowfhip, not fuffering the 
punctilios of ceremony to divide them, to interrupt their 
domeftic peace, or chriftian fellowfhip ; therefore faid the 
apoftle Paul, when writing to the Corinthian church, 
Let every one who is called of the Lord fo walk, for fo 
ordain I in all the churches : for circumcifion and un- 
circumcifion availeth nothing, but keeping the command- 
ments of God. — This leads us to inquire further-— 

What faith the Spirit to the churches with refpect to 
.their general conduct and treatment of one another in 
their incorporate ftate ? 

We fhall find that it is the voice of the Spirit to the 
churches, that they walk in love and charity One towards 
another. The Spirit faith, by the apoftle Peter, to the 
churches in general, that they fhall love one another as 
brethren, that they fhall be pitiful and courteous. Paul, 
by the fame Spirit, when clofing his epiftle to the Ephe- 
ian. church, breathes out this benevolent benediction — 

Peace 



The Christian &hvrgb* xf$ 

Peace be to the brethren, and tove with faith from God 
the Father. Grace be with all them who love our Lord 
Jefus Chrift in fmcerity. To the church at Rome he 
fays, Let love be without diffimulation ; be kindly affec- 
tioned one towards another, with brotherly love. When 
writing to the Philippian church, he conjures them by the 
Spirit, that if there was any confolation in Chrift, if any 
comfort in. love, if any fellowship of the Spirit, if any 
bowels of mercies, fulfil ye my joy y that ye. be like-mind- 
ed, having the fame love, being of one accord* of one 
mind. To another church, by the fame Spirit, he ob- 
ferves, that he need not write to them concerning brother- 
ly love, for they tbemfelves were taught of God to love 
one another. And the epiftle to the Hebrews clofes with 
that found advice, Let brotherly love continue. 

Agreeably with this, the Spirit faith to the churches, 
that they fhall watch over one another in love ; that they 
fettle upon this liberal fpirit, and maintain a holy difci- 
pline in each particular church ; that, from the fame 
principle, they warn and admonifh every member of their 
community who is unruly, or who walks not according 
to the maxims and rules of the gofpel : Now we exhort 
you, brethren (faid the Spirit to the church at Theilalct- 
nica) that you warn them who are unruly, that you 
comfort the feeble-minded, fupport the weak, be patient 
towards alL 

And the Spirit, by the united voice of all the apoftles, 
in the moft folemn manner, commanded them of the fame 
church, in the name of the Lord Jefus, to withdraw com- 
munion from them who walked diforderly, and would 
not be reclaimed : and our Saviour, who received un* 
meafurable gifts of the Holy Spirit, having eftablilhed his 
church in the world, gave her a moft excellent and. ex~ 
tcnfive rule for the direction of her difcipline among 
feer own members j which rale we have in the 1 8th of 
Q_2 Matthew-, 



174 y* 5 Christian Ciiumh* 

Matthew, 15th, 16th and 17th verfes-: which rule is to 
be underftood and applied in the following manner : If 
any member of our own body or community walk di£ 
orderly, or is chargeable with any direct immorality*? 
or unchriftian conduct, and we are made acquainted with 
it, either by credible information, or our oivn perfonal 
knowledge ; we, or any of the offended members, muft 
go to the offender in a private and friendly manner, and 
in the fpirit of meeknefs make known to him or her the 
matter of offence, and lay before him or her the evidence 
of the fact ; but if, upon an impartial, inquiry into the 
matter, we find that we have been miftaken, or have been 
mifmformed, and that the perfon is not guilty of the 
fuppofed fault, then the matter is at an end, and we have 
no juft caufe to be offended : but if not, and we fuppofe 
him or her to be really guilty of the fault charged upon, 
them, but they obftinately perfift in the Wrong, then we 
muft take one or two more, as the matter may be cir- 
cumftanced, and thofe perfons we take with us muft be 
witneffes; therefore they muft.be privy to the alleged; 
crime, or to fome circumftances relating to it which may 
throw fome light upon it, or tend to conviction. It is no 
matter who thofe perfons are, or whether they be of the 
church or not, provided they are credible perfons. If 
the offender yields to the conviction we lay before him by 
the additional evidence of thefe witneffes, and difcovers a 
penitent frame, and fincere refolutions of better conduct, 
or purpofes of reformation, we have gained our brother - 
or fifter. But if not, and he or fhe remains incorrigible, 
then we muft acquaint the whole church with the crime, 
and produce the witneffes, to prove both the fact com- 
plained of,. and the fteps we have taken to convince and 
to reclaim : but if he or fhe will not yield to the convic- 
tion laid before them in the prefence of the whole church 
convened together, nor by any other additional evidence 
-which may be adduced or brought forward in the public 

hearing, 



The Csristj am Cavksff*. 175- 

hearing, then the church muft view the offender as guilty, 
and muft withdraw communion from him.. Upon a full 
conviction of the crime, and the guilty perfon remaining 
incorrigible, then folemn and public admonition is to he 
adminiftere.d by the pallor or elder in the name of the 
church; and after waiting; a reafonable time, and no 
figns of repentance appearing, then the guilty perfon is to 
be rejected, and treated no longer as a member of the. 
church, but as an heathen man and a publican. 

But where the offence is fo private as to admit of no 
proof by witneffes, the firft ftep only is to be taken ; and> 
if the offender cannot be reclaimed, by a private friendly 
remonftrance and admonition, the cafe is to be referred 
to the Omnifcient God, the Judge of all, to the cool re- 
flections of the guilty perfon's own confcience, and the 
elucidations of the final day, when the fecrets of all hearts- 
will be laid open, and judgment will proceed according 
to the gofpel.-^-This is the rule, and thus it is to be ap- 
plied. We only obferve — *. 

IV That matters of offence muft be of general con-* 
cern, not fo perfonal as to render the perfon. complaining 
incapable of being an impartial witnefs : for the rule is. 
Take with thee one. or two, that in the mouth of two or 
three witneffes every word may be eftablifhed ; which 
fuppofes the perfon complaining is a witnefs. The ac- 
tion muft be brought in the name of our Sovereign Lord, 
the King of his church; and therefore — 

* 2. The juft matter of offence muft be, a breach of the 
laws of his kingdom, any direcl immorality* or unchriftian 
Conduct, and what equally concerns the common caufe of 
chriftianity, which every profefling chriftian is bound te 
vindicate ; and, when proved or made known, becomes 
juft matter of offence to every individual profcffor, equal- 
ly as to the complainer. 

3. No^ 



T]6 The GTsristmn Churcit. 

j. Now what the Spirit faith unto the churches which 
respects their difcipline is this, that with an eye of candour, 
and in the fpirit of meeknefs, we infpecl the whole body, 
and by this rule keep up a ftrifl difcipline with each 
member, and by no means fuffer fin upon any. That 
this is the conftant and repeated language of the Spirit, 
we think appears from thofe epiftles which John, being 
m the Spirit, was directed to fend to the feven churches 
of Afia ; which epiftles begin with thefe remarkable 
words : I know thy works: which implies, that Jefus Chnjl 
infpects the ftate of his churches, that he knows them, both 
individually and in their incorporate ftate, and that lie 
would have his minifters know alfo the ftate of their flock. 
And he commends thofe who would not fuffer falfe 
and irregular teachers among them, nor vicious and dif- 
orderly members to be of their communion : for he fays, 
I know thy. works, that thou canft not bear them who 
are evil, and haft tried them who fay that they are apoftles, 
and found jhat they are not, but that they are of the fyna- 
gogue of Satan. So alfo the threatenings and the promifes 
with which he clofes thefe epiftles, as well as the words 
of our text, (He who hath an ear, let him. hear what the 
Spirit faith unto the churches); plainly imply, that the 
o-reat Head of the church viewed it as a matter of great 
importance to the well-being of his churches that they at- 
tend^ to the do&rine. and difcipline of individual churches, 
carefully attending to the rules dictated to them in the 
word of God, by infpiration of his Holy Spirit. 

And the Spirit faith to every individual member, that 
they muft adorn the doctrines of God which they prefers 
to believe, by a godly life and an holy converfation ; that 
they mould give no juft offence in any thing,, either to 
the Greek or Jew, or to the church of God y but that they 
fhould walk in love one towards another, and love one 
another, according to their meafure, as Chrift hath loved 
thz& -{or, as no fornicator, or unclean perfon, or cove- 

teous ? 



itsR Christ i Ait Chvrch. 17? 

teous, or an idolater, or indeed any other vicious perfon,- 
hath any inheritance in the kingdom of Chrift and of 
God, they mould therefore have no place in his church, 
which is the kingdom of God among men. Paul tarried 
the longeisat Ephefus, that he might more fully inftruct 
Timothy how he ought to behave in the houfe of God, 
which is the church of the Living God, the pillar and 
ground of truth, where the truth of the doctrines and the 
true fpirk of chriftian difcipline fhould be ever main- 
tained : for the ungodly lives of profeffing chriftians have 
done, and do ftill, more hurt to the eaufe of true religion, 
than all which the infidel world ever did or can do : for 
all which they ha\ r e faid or written has been anfwered a 
thoufand times, by fuch found arguments and fair reafcn- 
ing, as the enemies of the Lord Jefus have not been able 
to gainfay or refill:. But what can we fay to thofe ob- 
jections which have been drawn from the ungodly lives 
of chriftian profeflbrs ? Though we think that chrif- 
tianity ought not to be accountable for the irreligious 
lives of its profeflbrs, (for the queftion is not, How do 
chriftian profefTors live ? but, How did Chrift, and how has 
he taught his followers to live ? Without blame before 
God in love.) yet, when this objection is made, it fills 
all the true friends of Chrift and his caufe with pain and 
fhame, becaufe there is too much room for it. Let him 
therefore who nameth the name of the Lord Jefus Chrift 
be careful to depart from all iniquity, and to adorn the 
doctrine of God in all things. — It only remains to ihow 
what the Spirit faith that the churches of Chrift may ex- 
pect in this life, and what they may expect in the next. 

i. In this life the Spirit faith that the churches which 
walk in the faith and fellowfhip of the gofpel mall be 
edified and built up. If they walk by its rules, if they 
mind the fame things recommended therein, they may 
expect much of the divine prefence and blefiing. l£ you 

(/aid 



17$ ¥us Christian Cmvrcb. 

(faid the Saviour) will obferve and do whatfoever I 
have commanded you, lo, I am with you always, even 
unto the end of the world. They may in this way ex- 
peel, even in this life, all the neceffary fupplies of the 
Spirit of Chrift Jems : therefore it was obferved, that 
when the church walked in the fear of the Lord they 
had the comforts of the Holy Ghoft, and were multipli- 
ed, While Paul planted, and Apollos watered, God 
gave increafe. Churches founded on this rock — a cre- 
dible profeffion, fupported by a godly life, and a prti* 
dent difcipline — fhall rife fuperior to every oppofition-; 
for the gates of hell fhall not prevail againft them j but 
they mail grow as the corn, they fhall flourifh as the 
vine, and fpread forth their branches as the cedars of 
Lebanon, till they fhall fill the whole earth, and become 
beautiful as Tirzah, comely as Jerufalem, and terriblfe 
as an army with banners-.. 

2. In the next life they may expect the crown. For*, 
having fought the good fight, and kept the faith, they 
mail inherit all things*- Being crowned, and clothed 
with, the white robe, with the palm of victory in her hand, 
the church fhall be ..prefented to God by Chrift, her head 
and hufband, as a chafte virgin, without fpot or blemifh, 
and mall receive a. crown of glory which fhall never 
fade away * and then fhe fhall be led to fountains of liv- 
ing waters, and God fhall wipe away all tears from her 

eyes. A few inferences and practical remarks muft 

clofe the fubjech 

I. We infer, that there always has been, now is, and 
always will be, a. church in the world, till the end of all 
things fhall come ; and this felecl and incorporate body 
of profeflmg chriftians will unite in general in fentiment, 
faith and practice ;. not perfectly fo, for that is not to be 
expected ; hut in general they will be united in the moft 
effential doctrines and rules of practice. And it is evi- 
dent 



T^he CmisTtAN -PsuRCWh 179 

dent that the church has ever been diflingnifhed from 
the world of mankind. Our Saviour kept up this dif- 
tindrion, in that la.fl and mofl fervent prayer which he 
made juft before he entered the lafl and mofl extreme 
fcene of his fufferiBg, recorded in the 17th of John. I 
have (faid he, addreffing himfelf to his Heavenly Father) 
manifefted thy name unto the men whom thou gavefl 
me ; thine they were, and thou .gaveft them me, and 
they have kept thy word. I pray for them; I pray 
not for the world. And I pray not for them alone, but 
for all thofe who fliall believe on me through their word, 
that they may all be one in fentiment, faith and prac- 
tice, uniting in ? me, their head, as thou* Father, art hi 
me, and I In thee, 

•2. It is a high honour, and a diftinguifhing privileges, 
to belong to the chriilian church. They .who fmcerely 
.profefs their faith in Chrifl, and fupport that profqiiion 
by a chriflian life, are interefied in all the privileges of 
;the fons of God, and in the. petition of that divine prayer 
which our Saviour addrelied to his Father a little before 
.he yielded up the ghofl.; and every petition in that 
prayer will be completely aniwered in their favour^ 
; which is worth .infinitely more than all the wosld. 

3. It is the duty of all who enjoy the'gofpel, and are 
io fully convinced of the truth and importance of the 
chriflian religion as to influence their temper and con- 

, duel, and conform them to the temper and conduct of 
the chriflian, tojoin wifh tlie church where they live, an$ 
publicly profefs their faith in Chr-ift, and their obedience 
to him. It is an honour they owe to him, and a duty 
they owe to themfelves and families,: a duty they owe 
to their God and country; and their neglecl cannot 

.-be excufed on the principles of reafon or revelation. 

4. We infer, that thofe who do belong to the church 
j*re under the moil endearing obligations to adorn the 

xhrifiia^ 



*8e The CzRisfij* Church, 

chriftian profelfion by a godly life and a holy converfa- 
tion—- to walk worthy of God to all well-pleafmg. The 
eyes of God and the world are upon them, and their 
conduct will either have a good or a bad effect upon 
others. They fhould be very careful that they encou- 
rage ferious and confcientions perfons to come up alfo 
to their duty, and give no occafion to any to excufe their 
neglect, or to raife the objection againft the chriftian re* 
religion, becaufe its profefTors are no better than others* 

Again-^-We fhould be careful that we do not require 
of candidates for admiflion more than what the Spirit in 
the infpired writings requires. We mnft not be wife 
above what is written. When perfons of fober lives and 
.converfations, and who in their general deportment exhi- 
bit a chriftian conduct, and appear willing to make a pub- 
lic profeffion of their faith in Chrifl, and their obedience 
to him, offer themfelves to our communion, we can- 
not, in my opinion, reject them, but we ought to invite 
them to come with us, and to walk in all the ftatutes and 
^ordinances of the Lord blamelefs. The practice of ex- 
-hibiting a public relation of chriftiart experiences, may on 
,fome fpecial occafions be for edification ; yet it muft be 
acknowledged that it is of rhurnan invention: we have 
not learnt it of Chrift, nor. of the Spirit — we muft not 
.make it a term of communion, orneceffary to a regular 
admiffion;into the church. 

And may we not hope, that if we, with candour, 
and in the Spirit, of meeknefs, watch over one another ivl 
love, and keep up the true fpirit of chriftian difcipline in 
our churches agreeably to the rule we have been explain- 
ing, that our churches, and all fpecial ordinances and 
institutions, would acquire a greater refpectability, and 
that the table of the Lord would not be, as it is with too 
many, contemptible? for, notwithstanding the prefent fal- 
len and degenerate ftate of religion, and that few feem 
diipofcd to jqin with the church, yet her foundation, fland- 

eth 



181 The Christian Chvrcb. 

eth ftrong ; the gates of hell fhall not prevail ; fhe will 
arife and fhine, and will acquire a much greater ftate of 
purity, fimplicity and glory. Glorious things are fpoken 
of her, and will be accomplilhed in their feafon. Things 
are maturing faft : obstacles are removing ; there is a 
fpirit of inquiry gone out ; a thirft for knowledge increa£ 
ing ; a high relifli for liberty, both civil and religious* 
The rights of man, thejurifdi&ion of confeience, and the 
principles of true liberty, are better underftood and defined 
than they have ever been before ; and thefe may be necef- 
fary Heps to prepare the public mind to receive the more 
plentiful outpouring of the Spirit of God than there ever 
yet has been. And we muft not be impatient : God mud 
do his own work in his own way and time. He who b eliev- 
eth does not make hafte. Let us all, by our prayers, 
.counfel and examples, be workers together with God, and" 
be fteadfaft, forafmuch as we knew that our labour fhall 
.not be in vain. 






DISCOURSE 
31 



mUmttt vii. 



The Siiperexcellency of Religion in general 



PRO V. xii. 26. 

The righteous is more excellent than his neighbour. 

HONOUR and dignity are objects for which the 
mind of man has naturally a very ftrong pafllon : 
but, having loft by the original lapfe the true excellency 
■of our nature, every one is purfuing, in different ways, 
the fame object, and placing true excellency in different 
attainments, till divine grace, that fovereign reftorative, 
.corrects the errors of the human heart, directs the judg- 
ment, and exhibits religion as the capital point in which 
the true dignity and real excellency of reafonable and 
immortal creatures centre. 

Some place human excellency in riches, others in pow- 
er j fome in honorary titles, and external pomp and gran- 
deur $ fome in fenfuality, or in living above the restraints 
of reaf6n and conference. But Solomon, made wife by 
infpiration, experience and grace, placed it in religion, 
and faid — The righteous, is more excellent than his neigh- 
bour : that is, Our true excellency confifts in our being 
truly religious; or, the truly religious man excels his 
irreligious neighbour in the moft amiable and noble en- 
dowments of the mind ; and therefore, upon an impartial 
view of his whole character, claims the preference j — 

Vfhick 



The Smmxcellenct of Rszi&iov, fsfe. i-&£ 

Which truth we mall endeavour to illuftrate in a few par- 
ticulars wherein all the wife and the more judicious of 
mankind do agree that human excellency does confift ; 
viz. "an honourable defeent, wifdom and knowledge, a 
noble inditfer.<mce to fenfual good, courage and fortitude 
of mind, virtuous freedom, and a benevolent goodnefs of 
heart; in all which the righteous or the fmcerely good man 
excelleth all the world befides, as will plainly appear from 
the following confiderations. 

I. An honourable' defeent, or noble birth and extrac- 
tion, is allowed to convey a fort of hereditary excellency 
to pofterity, though we cannot fee the propriety of fuch 
an eftimation, unlefs the hereditary honour infpires the 
defcendant with a noblenefs of mind, and fires him with 
a laudable ambition that will elevate him above an un- 
worthy action, and (being accompanied with an educa*- 
tion equal to his noble extraction) begets in him a habit 
of thinking juftly, and acting wifely and virtuoufly. The 
Jews piqued themfelves ©n their honourable defeent from 
Abraham ; but jefus, the wife teacher who came from 
God, gave them to underftand that they could have no 
claim to fuch hereditary honours except they imitated the 
faith and piety of their patriarchal anceftor. But, al- 
lowing there were unalienable honours and excellency to 
be derived from a high birth and noble extraction, yet 
the righteous man, i. e. the truly religious man, has the 
advantage of all his fellow-creatures in point of pedigree, 
for he is of the blood-royal of heaven, born from above, 
and, in a religious fenfe, is faid to be born of God, con- 
sequently of heavenly extract — an heir of God, and a 
joint heir with Jefus Chrift, the Eternal Son of God, and 
to an inheritance which is incorruptible, undefiled, and 
which fadeth not away — an inheritance which cannot be 
taken from him by any act of confifcation : no act of at- 
tainder can deprive him of his honour, or prevent his in- 
heriting all things, fu long as he fuftains his character as 

the 



jSj* TSE SaPjERBXCELLENCr QF 

.the righteous man, which he will in general fuftain ; for 
though he may, in ibme inftances, and under certain cir- 
<cumrlances and temptations, aft befide or below his ex* 
icellent character, and though he fall, he will rife again.; 
ibr, with the honorary title, he has an excellent fpirit ; 
ihe partakes of the divine nature, and is growing up into 
2l greater conformity to God his heavenly Father, and to 
ithe fpirits of juii men made perfect. 

II. Next to noble birth and extraction are the endow- 
ments of-the mind. Wifdom and knowledge are excel- 
lent endowments, and what elevate a man's character, 
efpecially when converfant about the beft -things, and in- 
fluence the temper and direct the conduct. And here the 
righteous man has the advantage of his unrighteous neigh- 
bour ; for his knowledge is converfant about the nobleft 
objects, and he contemplates things fpiritual and divine. 
He leaves the philofopher diving into the works of na- 
ture, or traverfmg with cautious fteps the ideal world ; 
he leaves the mathematician bewildering himfelf with 
forms and rules for the adjufting abftract ideas, or the 
nicer arrangement of words ; he leaves the aftronomer 
ibaring above the clouds, to explore the filming orbs and 
the planetary world; he neglects the dull ftories of the 
hiftorian, and fhuns the depths of politics ; contented with 
Solomon's aphorifm — In much of this kind of wifdom 
there is much forrow. They who increafe this kind of 
.knowledge increafe trouble : but the righteous man ftu- 
dies his God, his Saviour and himfelf ; for, without this 
knowledge, the heart cannot be good : and this know- 
ledge never fails of making the heart better. He con- 
templates God, his moral perfections, and his holy law ; 
he enters deeply into his own heart, and difcovers with 
an impartial eye the imperfections, fins and follies which 
are to be found there. This excites humility and fmcere 
repentance, leads him to feek for pardon and acceptance 
through the merits and mediation of Jefus Chrift, and in- 

fpires 



fpires him with an ardent defire to obtain thofe efficacious 
influences of the Spirit of Holinefs, which may free 
him from this body of death, which operates as a law in 
his members, warring againft the law of his mind ; and, 
beholding as in a glafs the glory of the Lord, he is chan- 
ged into the fame image, as from glory to glory. And 
by ftudying the doclrmes, the precepts and the example 
of the vSaviour, he imbibes, the fame temper and fpirit, 
and learns to walk even as he walked.- 

The Pfalmift boafted that he knew more than all his 
teachers — that he . knew more than the ancients ; and then 
he tells us by what means he acquired this fuperiour 
knowledge and wifdom. He faid, it was by ftudying 
the laws of his God : upon which a learned writer ob- 
ferves, that it is defervedly accounted an excellent piece 
of knowledge to underltand the laws of the land, or the 
laws of the kingdom, and the will of the fovereign ; but 
it is a branch of knowledge much more worthy to be cele- 
brated, to know the ftatutes of Heaven, the eternal laws 
of righteonfnefs, the' will of the Univerfal Sovereign, and. 
the cuftoms of that country where we hope to live for- 
ever and ever. In this knowledge, which is of the meft 
excellent: kind, the righteous man excels ; and, if he has 
arnriridj or if the bufmefs and employments of life require 
ham, to intermeddle with the natural arts and fciences, he 
has the advantage cf his unrighteous neighbour ; as his 
mind is clear, his ideas itrong, and his reafoning powers 
heightened by divine, contemplation. But the excellency 
of all knowied-ge confifts in its having a good influence 
upon the heart and life. Mers fpeeulation, without a 
falutary influence, is of noufe ; it does neither good nor 
hurt : therefore the knowledge of the righteous man. as it 
has a great, an abiding and good influence upon his tem- 
per and practice, on this account is of the moll; excellent 
kind : he knows to fome good purpofe ; he is wife to fal- 
vation : he knows, and in confcquen.ee of his knowledge 
R 3 he 



iS6 The Superekcellency 4? 

he fecures, his bell intereft j he provides for futurity, and 
lays up a treafure folid and permanent, where the moth 
does not corrupt, and where the thieves do not break 
through and ileal : he prefers the moll valuable things to 
mean and fordid trifles — prefers the foul to the body — 
eternity to the palling moments of time ; and choofes the 
one thing needful,, which cannot be taken from him. He 
knows his own heart, and how to govern his own paffions 
and appetites, and- keeps them within the bounds of pru- 
dence, reafon and faith. A knowledge thus influential is 
far more important and excellent than to know the in- 
trigues of Hate, or to fathom the counfels of princes, the 
fecrets of popularity, or the exact balance of nations.. 
Piety too gives the man the advantage of the impious in 
the common and ordinary concerns of this life : it teacheth 
him to order his matters with difcretion, and maketh the 
Ample wife. 

III. Another inflance in, which appears the fuperexcel- 
lency of religion is, that it elevates the mind above the 
predominancy of fenfual good. We can never weigh or 
meafure the mind of man fo well by any thing, as we can 
by thofe objects he fets his heart chiefly upon : therefore 
to be much taken up about trifles, or to have the mind 
ftrongly fet upon mean and low objects, is a certain fign 
of an ignoble and bafe mind. And it is too obvious, that 
the thoughts of the unrighteous or the irreligious are 
chiefly employed about little things, things which have 
no connexion with true greatnefs, or real happinefs— - 
about, it may be, gathering together a little wealth* 
which they cannot ufe or keep ; for fometimes riches 
make to themfelves wings, and fly away : or it may be 
they are chiefly concerned about pleafmg the fancy, 
gratifying a bafe and fordid luft, or indulging the flelh :. 
or it may be they are principally engaged in erecting and 
finilhing a fine houfe, according to refined modern talle ; 
or ho'tf they fhall extend their lauded iaterefl, and be 

called 



Religion in general* i$j 

« 
called of men rabbi, rabbi, is all their care : all which a 
wife man, i. e. a good, can and will defpife, when they 
come in competition with his foul's intereft, the honour of 
God, or the good of the public. His thoughts are above 
thefe painted vanities, and are employed about fome 
more fubflantial good ; he fhakes off thefe incumbrances 
of rlefh and fenfe, and afpires heaven-ward, faying, Whom 
have I in heaven but thee, O God ? and there is nothing 
on the earth which I defire befide thee. 

The knowledge of nature is always fuppofed to enlarge 
the mind, and to improve and ennoble the foul : therefore 
the philofopher who converfes much with the great works 
of God, as manifefted in the natural world, and who 
takes the univerfe into his contemplative mind, learns to. 
defpife riches and the pageantry of princes, and think 
very diminutively of a few acres of land, of a {lately houfe, 
or of being known -and admired by a few flaring, fcram- 
bling fellow-mortals who happen, to live on the fame: 
fpeck of earth with himfelf. How much more then will 
it enlarge the mind, and ennoble the foul, to contemplate- 
the Author of nature, the great Lord and fupport of the 
univerfe, all of whofe perfections are infinite ! how muft 
it fublimate the immortal fpirit, to contemplate heaven, 
that magnificent feat of the extenfive empire of the great 
Jehovah I enough, one would think, to prevent an undue 
attachment to carnal and earthly things ; efpecially when 
he can do it with the confcioulhefs that this feat of blifs- 
is. his own immortal home. When once raifed on the 
wings of faith and holy contemplation, we can obtain, 
and maintain jufl apprehenfions of the great and bleffed 
God, the beauty and glory of the incarnate Redeemer,, 
and by anticipation enter into his joy, it muft elevate and 
aggrandize the human foul to that degree that this ter- 
rene world and all which is in it will, as it were, vanim 
and difappear, as the twinkling liars retire before the 
rifing fun. And the righteous, i.. e. the good man, will 

be: 



iS3 The Svperexceliekcy of 

• 

be able, under thefe elevating contemplations, to look 
down with a pious indifference upon thofe fublunary 
things which are the firft objects of the unrighteous man's 
defire. All the fplendour of a court, all the pomp of the 
great, the gilded amufements of the fenfualift, and the gew- 
gaws of fafhion and ceremony, can no more dazzle his 
eye, than the feeble luftre of the glow-worm will that of the 
eagle when. he foars* above the clouds, and dwells among- 
the funbeams,. 

Tlie righteous man is not concerned about the punc- 
tilios of power or honour, and cares not, with refpect to- 
Iiimfelf, who mail be preferred, to fuch a poll of honour - 
or truft, or who mall obtain. fuch a fortune,, or lit higheft ; 
at table or in the fynagogue ; his chief concern is, to 
pleafe his Maker, to honour his Saviour, and fecure his* 
intereft in the heavenly Canaan, and to walk worthy of 
ib glorious a hope. Hence it is that the righteous man » 
enjoys peace and tranquillity within his own breaft, while 
ftorms and tempefts and the fad v-iciffitudes- of fortune ■ 
rage without. - His treafure is in heaven, and his beft in- 
tereft above the fky ;. be can therefore vie w the misfor- 
tunes, the buftie, the confulion and the ruin of this world J 
with much the fame temper of mind that a foreigner ' 
or a traveller views the ruin of a town or city in which - 
he has little or no concern. He is indeed fenfibly touch- 
ed with what others feel, but comforts himfelfwith this — ■ 
The Lord reigneth, and the clouds • are paffing, and a 
ferene -fky may foon fueceed the ftorm and the tempeft. 
But, if the darknefs fhould continue to the end of life, he ' 
knows that the time will foon . come when the darknefs 
and the ftorm will be facceeded with light, and peace, 
and glory, fo bright and tranquil as will in a great 
rueafure erafe from the memory thofe painful fcenes, or - 
rather they will receive fome additional luftre from the ■ 
fbades and gloom. But thofe whofe fpirits arc not 
balanced with the permanent principles of- religion, .are 

toffcd 



to/Ted -to and fro, like a fhip in the boiflerous ocean with- 
out ballalr., with every wind, or the capriee of fortune, 
and are fome how or other affected with all the motions 
of this fluctuating ftate of mortal things; for they are 
lite the troubled fea, which cannot reft. The righteous 
is not afraid of evil tidings ; for his heart is fixed," trusting 
in the Lord : but the wicked-are alarmed at every threaten- 
ing afpecl of Providence, and tremble at the fhaking of 
a leaf; for the wicked flee when none purfu'e, but th© 
righteous are as bold as a lion. 

IV. yfe have to obferve, in the next place, that the 
righteous is more excellent than his unrighteous 'neigh- 
bour, in true magnanimity, and genuine courage. Hero- 
ifm .-has always been celebrated as fornething noble and 
excellent, and thofe who have bravely achieved great and 
noble actions have had their names enrolled among the 
great, and tranfmitted down to pofterity with honour 
and renown. And there is nothing which infpires.a man 
with fuch a fpirit. of fortitude, and true courage, as re- 
ligion. An inward confeioufhefs that we are in favour 
with the great Lord of all, and that we have in the main 
approved ourfelves to the Searcher of hearts, and the 
Director of the events of providence, mud arm the foul 
with magnanimity and courage, which no danger can 
overcome. Hence faid the heroic Apoftle, armed with 
this religious fortitude, and in full view of bonds, im* 
prifonments and martyrdom, None of thefe things move 
me, nor count 1 my life dear to me, fo that I might fmifh 
my life with joy, and the miniitry which I have received 
of the Lord to fulfill it. 

True fortitude and magnanimity of fpirit appears ra- 
ther in fulfering hard things, than in achieving great 
things. Many great cowards would enterprife great 
things, were it not for the danger.th-.it attends ; but at 
the fight of danger their fpiri'ts recoil, and their courage 

fails : 



tgo The SuFS&ExcxiLENCr cr 

fails : but faith and piety can face any danger, when dutf 
calls, and manfully furrnount difficulties which lie in the 
way. Clad with this fpiritual armour, the feeblefl of the 
human race, and the mod delicate of the fair fex, have 
wrought wonders which have furprifed and aftonifhed an 
infidel world — have performed acts of true heroifm which 
have equalled if not excelled any which have been per- 
formed by the moft renowned conquerors. Let tha 
world produce, if they can, fuch instances of firmneis and 
courage as the chriftian martyrs have fhewn — inflances 
by which they not only amazed but converted their 
bloody perfecutors. They endured fuch cruelties and' 
torments as cannot be mentioned without filling every 
human breaft with horror, with patience, meeknefs and 
joy. They achieved great things, as well as fuffered 
hard things : they fubdued kingdoms, put to flight infi- 
del armies, quenched the violence of fire, flopped the 
mouths of hungry lions, efcaped the edge of the fword ; 
and, however dear liberty and their native country were 
to them, yet they cheerfully quitted them, and exchanged 
their comfortable habitations, and their decent apparel, 
^r rocks and dens, for fheep fkins and goat fkins : and 
when deferts, dens and rocks could' no longer fhelter 
them, they were feized by their bloodthirfty enemies, and 
patiently fubmitted to imprifonment, torture and death, 
undifmayed and unmoved,, except it was with commifera- 
tion for their enemies, and joy for themfelves that they 
were accounted worthy to fufFer for their Lord and 
Matter, and in defence of his caufe ; rejoicing too that 
they were difmiifed in fo honourable a way from a world 
and a ftate cf exiitence fo far below the elevation of their 
views and hopes. Here heroifm afhimed its proper atti- 
tude, and raifed human nature to a degree of honour 
next to that which is reflected on it by the incarnation of 
the Son of God. And thefe heroic actions were not per- 
formed only by a few of the hardieft of mankind, but by 

children, 



&ELtGlf)N JX CENEIUL. I<jl 

children, and the feebleft of women, and the moll deli- 
cate of their fex, that they might obtain a better refur- 
reclion. Nor did they wantonly throw away their lives, 
or give them up from unavoidable neceflity or ftoic in- 
fenfibility, but voluntarily fell a facrifice in the caufe of 
truth and goodnefs. They might have efcaped all thefe 
tortures and deaths by uttering a few blafphemous words, 
or by betraying the caufe they were embarked in, and 
by denying the Lord who bought them y but they wifely 
judged it better to fuffer thefe momentary pains, than to 
forfeit their title to eternal life, to difpleafe their God and 
Saviour, and to expofe themfelves to future eternal pu- 
niihment. Ancient Rome and Greece may boafl of their 
heroes and conquerors, but they fall as much fhort of the 
chrktian martyrs in point of true courage and magnani- 
mity, as the madmen of Bedlam do of them. What if 
now and then there has been one in thofe nations who has 
been juftly celebrated for his heroifm— H3ne in a century 
who has been fo far flimulated with a defire of glory, 
and animated with a fecret hope of receiving fome un- 
known reward in a future world (of which he had no 
idea) as to facrifice his life to the good of his coun- 
try ? what are thefe to an almoft infinite number, who, in 
the caufe of truth and goodnefs, have not counted their 
lives dear to them, but quietly refigned liberty, property, 
reputation, and life itfelf, that they might hold fafl the 
profeSion of their faith without wavering, and maintain 
their fidelity to their great Lord and Matter. 

Certainly there is nothing which can fortify the mind, 
and infpire it with true and manly courage, when real 
danger threatens, like a fixed .confidence in God, and a 
well-grounded hope of eternal blefTednefs. This the good 
man alone has : religion, therefore, renders him more 
excellent than his neighbour who is deftitute of the prin- 
ciples of religion, the only fure bafis of true heroifm. 

V. The 



igt 



The SupSRExcELiENcr of 



V. The righteous man excels the wicked as -much in 
freedom as he does in fortitude, and therefore is more 
excellent. Freedom, is the idol of human nature-r^-claimed 
as the birth-right of all, and the boaft of an. .American— > 
but the property only of the good man, and poffened by 
him. It is what all purfue ; but none, obtain it except 
the fmcerely good man. He who uniformly, acts volun- 
tarily upon the principles of enlightened reafon, and ap- 
proves himfelf to his God and his own confcience, is a 
freeman. The fetters of ftate, the chains of ceremony, 
the tyranny of cuftom, the falfe painting of intereft, . and 
.the impetuofity of the paffions, deprive a very great part 
of mankind of the happinefs of freedom : and even the 
good man, while he is connected with the world, cannot 
get quite rid of thefe fhackles and bonds ; though he. is 
not conformed to the world, but is transformed by the 
renewing of the mind, and practically approves of that 
good, acceptable and perfect .will of God. And, befides 
thefe enfigns of ilavery, the wicked man fuffers a far 
more (hameful bondage ; he faffers violence from his 
own irregular paffions and appetites : as, formftance, the 
paffionate man is, before he is aware of it> tranfported 
beyond the bounds of reafon and decency, and is foms- 
times forced on by the impetuofity of his angry paffions 
into fuch extremes, that on cool reflection he is afaamed; 
of his rafhnefs, and is ready to cry out, with the Pfalmiil, , 
,So foolifh was I, and ignorant, I was a beaft before thee : 
and, though lie feverely condemns himfelf for his folly, 
yet on a like occafion he gives a loofe to the fame unruly 
paffions, and is pufhed on to the fame extremes ; like the 
lawlefs waves of the fea, which foam and rave till they- 
lafh the ' fhore. JSo the covetous man is a drudge to 
•Mammon ; he toils all day, and his reft is difturbed at 
night with plans and fchemes how to get wealth,- and 
treafure up gold ; fo that he has not the refpite of his 
African flave, who, when he has done his-worE, and 

performed 



Religion in general 193 

performed lii s daily tafk, repofes himfelf on his hard 
pillow, and fleeps without anxiety or care. The ambi- 
tious, he fawns and flatters, ftoops to thofe he hates, 
cro/Tes his own inclinations, and does even violence to 
his own feelings, in order that he may rife by favour. 
He waits the will of the great, and watches the motions 
.■of his eye, with as much fubmiflion as the tameil flave 
does the eye of his matter. The drunkard, too, fuffers 
'himfelf not only to be deprived of his freedom, but of his 
reafon and his wealth, and confents to a£t on a level 
with, or rather below, jthe beafls who perifu : and* 
though when he firft awakes from his cups, having flept 
out the frolic humour, and finds that the whole animal 
frame has fuffered by the excefs, he condemns himfelf, 
and forms new refolutions that he will forfake his cup 
and his companions in vice ; yet, almoft as foon as the 
fumes of the liquor are out of his head, and his con- 
fcience is a little pacified with promifes of reformation, 
.and his appetite has recovered its former tafte, he, on the 
firft invitation from thofe whom he calls his friends, goes 
with them, as the ox goeth to the {laughter, and acts 
over again the fordid fcene. The luxurious and the fen- 
fnal will talk much of health and long life- — will praife 
temperance and fobriety, and will refolve upon a refor- 
^nation, and that, for the future they will keep within the 
bounds of moderation ; but the fight of a well-fpread ta- 
ble daihes all their refolutions, and they are borne away 
by the ftrength of their appetites beyond the bounds of 
nature and reafon, and feed as freely as if they were fat- 
tening themfelves for the 'day of flaughter. And when 
£hey find an opportunity to gratify their unclean defires, 
and lafcivious inclinations, (which by intemperance grow 
.impetuous) they purfue the object of thier fieflily lulls, till 
a dart ftrike through their liver ; as a bird hafteth to the 
ipare, and knows not that it is for his life. 

S Thus 



1 54 TVra SuPERExcELiENcr er 

Thus thefe high claimers of freedom are the veneft 
ilaves ; for while they promlfe themfelves freedom, they 
are the fervants of corruption : for of whom a man is 
overcome, of the fame is he brought into bondage. But 
the good man is in a good meafure free. He is' indeed 
the fervant of God, and the difciple of Ghrift. Thefe 
our Saviour faid he had made free — and thofe whom the 
Son of God fhall make free, they are free indeed. It is 
religion, the religion of the gofpel, which reftores true 
freedom to the foul ; it is divine grace which conquers 
the turbulence of the paffions, and creates peace within ^ 
it is divine grace which gives us the command and the 
free pofTeffion of ourfelves ; it is divine ^race which 
mortifies flelhly lufts, purifies from all iniquity, and in- 
spires with a laudable ambition to excel in goodnefs. 
\Vhen religion gets a feat in the heart, it corrects the 
thoughts, and governs the defires, and fo attempers the 
mind to duty, that the matter of duty is die matter of 
choice and delight ; fo that his actions are voluntary, when 
|ie is under the proper influence of religious principles. 
He pofTeifes, therefore, the happieft freedom, and in this 
<refpec~t he excels his neighbour whofe mind is not balan- 
ced with the principles of religion, as much as freedom 
excels flavery. 

VI. Another -thing in which the righteous excel the 
wicked is, the purity and fpirituality 'of the mind. The 
iincerely good man rifes above the fumes of the vaporous 
iphere of fenfual pleafures, which darken and debafe the 
foul ; they fully its luftre, and abate its native vigour and 
activity. While the vicious and profane are wallowing 

- in impure lufts, and finking themfelves below the cha- 
racter of men, can there be any thing noble, any fpark of 
generofity, or any degree of excellency in them — while 

-iHey make their belly their God, and place their felicity 
/n the fenfuality of the brutes ? Oh, no ! no ! Did men, 

but 



Religion in general. *95T 

but of tolerable capacity, open their eyes, or allow rea- 
Con and common fenfe to fpeak, they could not but fee, 
nay, feel, the amiable and excellent form of virtue and 
godlinefs — the beauty and ma*efty of religion — as what 
at once adorns human nature, diffufes a fan&ity through 
the whole conftitution, and elevates to a near alliance 
with angels. And at the fame time they muft difcover 
the ugly deformity of vice and wickednefs, and that the 
heart which is under the influence of vicious principles 
is a cage of unclean birds, and the habitation of foul fpi- 
rits, who enter and dwell there, and the lait end muft be 
worfe than the firft. 

VII. Another thing in which the righteous excel the 
unrighteous, and which completes the character of the 
righteous man, is, a truly lem<urjlcnt and benign f pirit. No- 
thing can be a more evident mark of a bafe and ignoble 
mind, than confining our benevolence to the fmall circle 
of our friends and relatives. The righteous man embra- 
ces the whole family of mankind within his benevolent 
wifh. As a man, he pities all in diftrefs, and relieves all 
within his reach ; and if he could have his wifh, there 
would not be pain and poverty in the world : and, where 
his alms deeds fail, and his acls of kindnefs cannot relieve, 
he fupplies their impotency with his counfel and his 
prayers : for the righteous man is gracious and full of 
companion, he fheweth favour, and lendeth ; and by open- 
ing the heart to the exercife of fuch extenfive benevolence, 
he acquires a noblenefs of mind, an habit of greatnefs and 
excellency, beyond what is poffible to be obtained while 
a felfifh and contracted fpirit is indulged. And, befides, 
it is a godlike temper, and a mark of the children of God, 
who is the bounteous Father of angels and men, and who 
is ever diffufmg his benevolence through his mighty em- 
pire, and liberally conferring his bounties on the members 
of his numerous family. Therefore our Saviour urged 
his followers to univerfal benevolence, not excluding their 

molt 



*9^ The SupEREicELLsycr of 

moft fpiteful enemies, from this weighty consideration— 
that they might be the children of their Father who is in 
heaven, for he maketh his fun to rife and mine on the evil 
and the good, and fendeth his rain on the juft and on the 
unjuft. 

Improvement. 

I think we may infer the fad and fatal miftake which a 
great part of the world make about true excellency ; as 
they feem to place it m mean and fordid things, merely 
fenfual, nay, in vicious things, in an indulged appetite, 
lawlefs paffions, in a freedom from the reftraints of rea- 
fon and religion, and in being above the facred rules of 
virtue, and the dictates of a well-informed and tender 
confcience. Poor, miftaken mortals ! they muft have 
miftaken the body for the foul, an empty found for folid 
good, a fhadow for the fubftance, earth for heaven, and 
their belly for their God, and their fhame for their, 
glory. 

If the mind is the man, if to be like God is the perfect 
ticn of our nature, if heaven is the home of holy fouls, 
and the only ftate of future happinefs ; then the fenfual 
and vicious man, who defptfes the reftraints of virtue, 
reafon and religion, and fuffers his appetites and paffions 
to give law to his action, and direct his conduct, is not 
only mi ftaken in a capital point, but is ruining himfelf, 
and is doing what he can to difturb fociety and deftroy 
the world ; and is therefore an enemy to himfelf, to his 
God, and to his fellow-men, and is in combination with 
infernal fpirits, and muft, on the principles of fair reafon, 
expect to fhare with them in that punifhment originally 
prepared for the fallen angels. 

What madnefs and folly are thofe guilty of who neg- 
lect or contemn religion, and defpife and feoff at the 
righteous ! What can fuch fcoffers mean ! would they 
banilh religion out of the world, and make her retire afha- 

med 



Religion in gknerm* i$7 

med into oblivion ! Alas ! what a world would this b«, 
were that the cafe ! This earth would be but another 
hell, without the righteous, and the happy reftraints of 
religion. Without the divine and facred guard of the 
religion of the gofpel, tumults, fedition, anarchy, rapine, 
murders, fecret malice, open fraud, fierce revenge, in 
fhort, every evil, every enemy, and every calamity, would 
reign without controul and without bounds ; order would 
forfake the earth, the facred boundaries of property and 
confcience (if confcience there was) would be broken up, 
and the whole world would become miferable. It is on- 
ly the fmall remains of the religion of Jefus, that fuper- 
excellent thing, which keeps the world in any tolerable 
order, and condition* 

What an- enemy, then, mml the vicious man be to his 
God, to his country, to the Saviour, to himfelf, and to 
mankind in general ! How does he oppofe the benevo- 
lent Jefus, wrro came to fave and blefs the world with 
peace, and truth, and grace ; to atone for fin by the fa- 
crifice of himfelf, to regenerate the human heart, and to 
fubdue the malignant pafiions of our fallen nature, to 
fanclify the finner by the influences of his Spirit co-opera- 
ting with the truths of his gofpel, and thereby to raife 
him to the nobler forms of the divine life ; and in fine by 
the fame grace to animate him in the way of well-doing 
to feek for glory, honour and immortality, until he fhali 
obtain eternal life, and be made meet to enter upon the: 
inheritance of the faints in light ! 






5 2 DISCOURSE- 



SDifcourfe vm. 



On Family Religion and Prayer, 



EPH. vi. 1 8, 

Praying always with all prayer and JuppVtcation in the Spirit t 
and watching thereunto with all psrfeverance and /applica- 
tion for all faints* 

THESE words contain a part of that exhortation 
with which our Apoftle elofes his excellent epiftle 
to the Ephefians. In the preceding chapter, and in the 
former part of our context, he enlarges upon the duties 
of a well-ordered family ;. urging the mutual duties of 
hufbands and wives, parents and children, matters and 
fervants ; and then he warns them of the danger they 
were in from their own native corruptions, and the com- 
mon enemy of mankind : and, that they might be able to 
withftand the temptations they might be aflaulted with,, 
both from without and from within, he advifes them to 
put on the whole armour of God, that they, like good 
foldiers, might maintain their ground in the evil day, and 
prove fuccefsful in the chriftian warfare. He adds in 
our text — Praying always with all prayer and fupplica- 
tion in the Spirit, &c. q. d. If you would make that no- 
ble and fuccefsful ftand in the evil day, you muft live in. 
the exercife of all kinds of prayer, efpecially focial, in your 
families j and this not only whea they or the public are 

under; 



Family Religion & Prater. 199 

under fome diftrenmg calamity, but constantly pray for 
yourfelves and families, the church of God, and the 
world of mankind, and let the fuffering faints have a par- 
ticular and an affectionate part in your pious addreffes, 
that they may be fapported under thofe cruel perfec- 
tions, and that intolerable weight of general odium, which 
their amiable characters have drawn upon them from an. 
ignorant and an ungrateful world. Thus our text en- 
joins upon us all kinds of prayer, with conftancy and per- 
feverance therein ; but more efpecially focial or family 
prayer. The exhortation of the Apoftle is addreffed to 
heads of families ; therefore in the following difcourfe we 
fhall have reference chiefly to this kind of prayer, as a. 
leading article in family religion, and which is both in- 
troductory to, and has a happy influence upon, every 
other duty which heads of families are bound to difcharge 
towards their families. 

Family-prayer is a duty fo natural, fo well fupported 
from Scripture, and fo admirably adapted to fupport the 
honour and promote the domeftic happinefs of a well-or- 
dered family, that little need be faid in its defence ; but* 
for the fake of the rifing generation (for whofe benefit 
this little work is principally defigned) we fhall offer a 
few things in fupport of the duty, and to enforce the 
practice : — in doing which we fhall obferve the following 
order ; 

I. We fhall offer a few plain and ferious arguments to •= 
prove that family-prayer is a duty incumbent on all heads 
of families. 

II. Enforce the practice from feveral weighty and in- 
terefling confiderations. 

III. We fhall anfwer the mofl confiderable objections 
which have been or may be formed againft the practice. 

IV. Give fome directions how it fhould be performed, 

I. The 



2CO Family Religion GP Piuy&r* 

I. The arguments which we fhall make ufe of in fup- 
port of the duty fhall be drawn from reafon, Scripture 
and example. 

i. Nature and reafon require that we focially and re- 
ligioufly acknowledge that being on whom we depend for 
life and breath and all things, and from whom we receive 
the conftant fupplies of life. I fhall take it for granted 
that all whom I mean to addrefs in this effay believe that 
there is a God who governs the world, and who, in 
the adminiftrations of his providential government, be- 
llows benefits, and inflicts evils. And we afk, Ought 
not this God to be religioufly acknowledged in that fa- 
mily where he beflows his bleffings, and inflicts his cor- 
rections ? And in what more decent, rational or proper 
way can that religious acknowledgment be expreffed, 
than for the matter or principal head of that family to 
call his family together, and> as their mouth to God, of- 
fer fmcere and united thanks to him for mercies received, 
and humbly afk for their continuance ; to confefs alfo the* 
fins of the family, and implore his gracious pardon, 
through the merits of Jefus Chrift I or if under the 
frowns of his providence, to humble- themfelves under 
his afflictive hand* and to pray for the removal of the to- 
kens of the divine difpleafure, or for divine fupport un- 
der the afflictive hand- of providence, and grace to make 
a fanctified. improvement of both mercies and afflictions ; 
and to commit his family to the protection and guardian- 
ihip of the God of their fathers, without which every fa- 
mily would foon become a fcene of mifery, diflrefs and 
ruin ? 

Now does not reafon and natural confcience ftronglyf 
dictate this, that thefe joint acts of homage, adoration and 
worfhip fhould be paid in this focial way to the God o£ 
the families of all the earth — to that God who has for- 
med you into families — to that God who is conftantly 

Showering 



Fam-ilt Religion £f Prater. 201 

lowering down family bleffings, and daily furrounding 
you with domeftic enjoyments ? Should not that God 
who is the Creator of the ends of the earth, your Creator, 
and your families', your preferver and theirs, your bene- 
factor and theirs, have your daily joint homage, worfhip 
and praife paid him on the domeftic altar of your family ? 
Every argument which operates in favour of public wor- 
fhip operates equally in favour of family-prayer, of fecial 
and domeftic worfhip; for every family is aiingle part of 
the whole public, is but a diftincl member of the whole 
family of mankind ;• therefore, if joint focial worfhip is 
reafonable any where, it muft be reaibnable in families. 

II. We pafs to examine the arguments drawn from 
Scripture which enjoin and enforce this duty. 

Prayer is a piece of natural religion — what the light 
of nature teaches, and what the common confent of man- 
kind has put beyond all doubt ; therefore we cannot rea- 
fonably expect to find many exprefs precepts for it in 
Scripture, for it is not the bafmefs of divine revelation to 
teach natural religion ; though the holy Scriptures are 
not wholly filent on this fubjeil : in our text the duty 
is clearly implied, if not particularly exprefted. The 
Apoftle in our context is giving advice to heads of fami- 
lies, exhorting them to the duties which are incumbent on 
them as fuch ; and he fays, Ye fathers, provoke not your 
children to wrath, but bring them up in the nurture and 
admonition of the Lord ; and then adds, And ye mafters, 
do the fame thing unto your fervants ; i. e. give them a 
religious education; and that mailers or heads of fami- 
lies may do this, they muft pray in their families con- 
ftantly, with all prayer and Amplication in the Spirit : fo 
that the Apoftle makes the faithful difcharge of this du- 
ty an effential part or branch of that reKgious education 
which heads of families are bound to give unto their 
children and fervants. 

In 



202 Family Religion & Prate*.. 

In this connexion can any imagine that the Apoftle 
meant to exclude family-prayer from the exhortation of 
the text ? We think not ; it is as fairly implied as if it had 
been exprefsiy faid, And ye, fathers and mailers of fa- 
milies, you muft give your children and fervants a reli- 
gious education ; and if you would do this with fuccefs 
you mull: pray with fervour and conitancy, with ycur 
children' and fervants, in your families,- and fuffer no fe- 
cular bufmefs, company or diverfion, to break in upon 
your morning and evening facrifice, which fhould be the 
continual burnt offering. If the Apoftle had treated in 
the context on perfonal religion, or fecret prayer, and 
then faid,. Praying always with all prayer, it would be 
natural enough to. understand him as chiefly intending 
fecret prayer ; or if he had been ipeaking of public wor- 
ship, and the duties of the fanchiary, it would have natu- 
rally led us to fuppofe that he chiefly intended public 
prayers, in the fynagogue, or at fome public oratory : 
but, as he had been profeiTedly treating on relative du- 
ties and family religion, and' clofes his exhortation and 
inftructions on that fu'bject with faying, Praying always 
with all prayer and furjplication in the Spirit, &c. we can- 
not fuppofe him to exclude family-prayer from the fpirit 
©f his pathetic exhortation > but that he principally intend- 
ed to recommend and enjoin it as a necelTary branch of 
family religion and a pious education. So that if we 
take in the fcope and defign of the Apoftle, we muft al- 
low our text fully to imply, and fairly to enjoin, the duty 
of family prayer ; that heads of families are required, as 
a neceflary part of that religious education which they are 
bound to give to their children and fervants, to pray with 
and for them in their families, with conftant fervency, in 
which {applications a particular mention of the faints, ©r 
the houfehold cf faith, is to be made. 

The next text we fball confider as enjoining the duty of 

family-prayer is that in Col. iv. 2, where the fame Apof- 

' ' tie 



Family Religion £f Prayer* 203 

tit gives fimilar advice to heads of families, particularly 
to matters, and fays, Give unto your fervants that which 
is juft and equal, and continue in prayer : q. d. in the 
educating of your families you muft be careful to with- 
hold nothing from them which is their due, or any of 
thofe juft rights and privileges which they may naturally 
expe<5l as members of your family; therefore you inu$ 
continue in the ferrous difcharge of family prayer, from 
which domeftic fen'ice not the leaft fervant is to be exclu- 
ded. And, as the Apoftle mentions cbnftant prayer, 
which the makers of families muft continue in, we can- 
not fuppofe him to mean any other than family prayer ; 
befure not exclusive of that ; therefore tliat he expreisly 
enjoins this as a duty which heads of families are con- 
llantly and confeientiouily to difcharge. And, to clofc 
-.this argument,, which is drawn from exprefs texts of Scrip- 
ture in favour , of -family prayer, we fljall mention that in 
I Peter, iii. .7, where the Apoftle exhorts hufbands and 
wives to live peaceably together, that their prayers might 
not be hindered. What prayers can we fuppofe the 
Apoflle had reference to ? Certainly family prayer, in 
.which hufband and wife are to join, and which would be 
obftrucled by domeRic jars, efpecially between the huf- 
band and the .wife.. Here we fee three texts of Scripture 
;in whicfr iamil y prayer is fully and fairly implied and 
enjoined, almoft as expreftly as if it had been faid, Pa- 
rents and heads of families, you muft frequently call 
your families together, and fee that none of your children 
and fervants are abfent, and pray with them, fervently, 
conftantly and perfeveringly, if you would fucceed in 
your religious education of them, and would not deprive 
them of any of the natural rights and privileges of your 
family. And there are feveral other paffages which 
may be collected from the facred Scriptures in which the 
duty is fairly implied, if not exprefsly enjoined. To thefe 
day be fubjoiued another argument, from the example 



2*4 Fjniir Religion P d pRjrzx, 

-of the pious in all ages, whofe example carries in it the 
nature of a precept. In the firfc clais of thofe worthies 
are found Noah, Abraham, Job, Jofhua, Daniel and 
David. Thefe, if we miftake ; not, have all fet us the ex- 
ample of family prayer. Of Noah it is faid, that he was 
a juft man, and perfect in his generation, or, as.it may be 
rendered, perfect among his children and domeftics ; and 

it is added, he walked with God. Now we cannot con- 
ceive how he could be a juft man, perfect in his houfe or 
among his family, and walk with God, while he neg- 
lected family prayer : but it is more exprefsly faid, that 

.when his wife,;his fons and his fons ? wives came forth out 
of the ark, he built an altar, and offered a burnt offering 

.thereon, and that the Lord fmelled a fweet favour, and 
bleifed Noah and his fons, or family, and faid, Be fruitful, 
and multiply, and replenish the earth. Of Abraham it is 
feid, that he would command his .children and his houfe- 

-hold after him, and they ..giould keep the way of the Lord, 
This implied at leap: that he would take the moil direct. 
a.n<d the .nioft effectual care that religion mould flouriih 

Jn his family : and -we cannot fiippofe this without we 
fuppofe that he devoutly and fteadily prayed inhis family ; 
and we find that, whenever he removed his f&mily, the 
firft thing he did after pitching his tent was, to build a 

.domefiic altar, oil which was offered the facrifice of the 

•fiimily, {.Of job at is faid, that he offered facrifice for his 

.children, *who he feared, in the gaiety of their hearts had 

.finned againft the Lord ; and it is particularly obferved 
that he arofe early in the morning, and called all his 

.children together, and offered up burnt offerings accord- 
ing to their number : and this was not an occafional act 

..of religious worfmp in his family, but it is added, thus 
did Job continually. Jofhua too refolved, for himfelf 
and houfe, that he and they would ferve the Lord. But 
can any imagine that this refolution was made without 
any regard to family religion, or that it could be kept 

without 



Family Relksion &f Prayer. *oj 

without Family prayer ? We think not ; but while the 
idolaters around him were offering daily facrifice to their 
ienfelefs deities, he and his houfe would jointly ferve the 
Living Jehovah. Devout Daniel would not omit fo im- 
portant a branch of natural religion as family prayer, 
though he expofed himfelf thereby to be torn to pieces by 
hungry lions ; therefore it is recorded, that he prayed 
in his houfe (or with his family, as it may be read) though 
according to the wicked edict every one who did fo was 
to be thrown into the den of lions. It feems that "he ha J 
ftated hours Qr feafons Jbr 'his family devotions, and i® 
that corrupt and dangerous age he was not fatisfied with 
the morning and evening facrifice, but three times in at 
day he prayed in or with his houfehcld : notwithstanding 
the impious and horrid edict, he went into his houfe? and, 
Jmeeling down, prayed as before, with his face towards 
Jerufalem, according to the cuftom of the devout Jews.i 
.and it is obferved that the windows of bis houfe were open* 
which plainly fhews that it was not fecret prayer, for 
then he would not have entered into his chamber or com* 
men hall, but into his clofet, and (hut not only his win- 
dows but his door, and prayed fecretly to his Father who 
feeth in fecret, and would have rewarded him openly. 
David, the man after God's own heart, was eminently a. 
•man of prayer. When therefore he had worshipped God 
publicly in the fanctuary, where he delighted to have 
-his feet planted, he returned to blefs his houfe, i. e. ta 
difcharge the duty of a mafter of his family, to lead in 
Acts of domeftic worihip, and in a focial manner to im- 
plore a divine blefiing on his houfehold, and, as the head 
.and prieft of the family, to blefs them in the name of the 
JLord. 

Thus we have the example of the jnoft eminent faints 

<j£ the Old Teftament, under a much lefs enlightened di£ 

penfation than we enjoy. But we have much greater 

and far more illuftfious examples in the New, efpecially 

f that 



£©6 Fjmjly Religion & Praxes* 

- 

that of. our BlefTed Lord and Mafter, who eame to fet its 
ail example that we jhould follow his fteps. His example 
with us fhoukl have the weight of ten thoufand argu- 
ments, and fupply the place of pofitive and exprefs pre- 
cepts. We find him often praying with and for his dif- 
ciples, who, being ftatedly with him, formed his proper 
family. In one place it is faid, that when he was praying 
in a certain place with his difciples, on his clofmg his 
focial addrefs, one of them faid unto him, Lord, teach us 
to pray, as John taught his difciples ; in anfwer to which 
requeft, he gave them ,that excellent form of focial or 
family prayer which we have recorded in the fixth of 
Matthew. And again we read of his praying alone with 
: his difciples ; 1. e. there was no other perfon with him 
but his ftated followers, who formed his proper famil}-. 
But we need not multiply inftances ; in thofe we have 
adduced he has fet us the example, and he bids us learn 
x>f him — Look on. me, and go and do ye likewife. 

We might collect examples from die .writings of the 
apoftles, but, omitting t'hefe, we fhall coliecl: fome from 
the more fober and iagacious heathens, whofe example- 
may have as great weight with fome in the prefent age 
as any .we have. mentioned. And it is certain that they 
always had their lares and their penates, their houfehold 
Gods, to whom they paid family worfhip. Of this fort 
were thofe images of Laban's which his daughter Rachel 
Hole, from a fuperflitious regard which me had con- 
tracted. for tjiem, and for the great veneration which was 
paid them in her father's houfe. And the example of 
heathens, when it correfponds with, or remits from, the 
plain dictates of nature, .ought to have fome regard paid 
to it, efpecially in matters of natural religion, and there- 
fore in family prayer. Thofe, therefore, who enjoy the 
gofpel, and profefs to be chriftians, would do well to 
confider whether in neglecling family prayer they do not 
in this article fall below the heathen, and have iuit reafou 



Family Religion if Prayer, 2c$ 

ttf expect that in the final day they will rife up againfl 
them in judgment, and condemn them, as our Saviour 
faid the men of Nineveh would againft thofe of that ge- 
neration with whom he was then converfant. Will they 
call themfelves chriftians, the fervants and worfhippers of 
the only Living and True God, who neglect to pay an 
act of religious worfhip and homage to the everlafting Jeho- 
vah, which the ftupid heathen devoutly pay to their 
penates, their houfehold images F We clofe this argu- 
ment with that paflage of Scripture which we have, re- 
corded Jer. x. 25 : " Pour out thy fury upon the heathen, 
who know thee not, and upon the families who call not 
On thy name :" and we will leave it to every man's con- 
fcience to fay whether this paflage does not ftrongly 
imply, that every family whicH is not heathen will call 
upon the name of the Lord, or, in other words, maintain 
family religion and Worfhip ; or whether the neglect of 
family prayer does not expofe that family to the divine' 
difpleafure.- 

II. We are in the next place to enforce the practice, 
from feveral weighty confiderations : and all heads of 
families mould confider, that the feri Oil's, devout and 
confcientious practice of family prayer is one of the mofl 
direct and effectual ways to procure the greateft good for 
their families, and to' prevent the greateft evil. 

1. It is the mofl direct, eafy and effectual Way to teacli 
their children and fervants the knowledge and practice 
of true religion. That this knowledge and practice is* 
neceflary to true happinefs, and is productive of the great- 
eft good to families as well as to individuals, and pre- 
ventive of the greateft domeftic evil, we mail take for 
granted. And what more eafy, natural and effectual 
way can there be taken to promote the knowledge and 
pratfice of true religion in a family, than the ferious, con- 
ftant and devout performance of family prayer ? While 
the head of a family is, in $ieir name, addreffing himfelf 



eoS" Family: Religion tsf Prayer* 

to God as a being of divine perfections, pofTefTed of wtf- 
dom, power, holinefs 5 juftice, goodnefs, mercy, truth and 
faithfulnefs, he leads his children and fervants into right 
apprehenfions of him ; and thus he does, as it were by 
infenfible degrees, initiate them into the true knowledge 
of God, before, it may be, they are capable of forming 
any clear and diftincT: ideas on any complex fubjecl. Hence 
it is, we iuppofe, that we often hear our little ones, with 
a lifping or Hammering tongue, afk furprifmg queftions 
about God and Chrift, about heaven and hell — queftions 
which they have forrried out of thofe fragments of 
thoughts which have been excited by the daily prayers 
which they have heard fo conftantly and devoutly ad* 
drefled to God in the name of Chrift, imploring his fa- 
vour, a deliverance from hell, and the beftowment of 
eternal life and happinefs in heaven*. 

Young and tender minds muft be taught religion as 
they are taught language : they muft have line upon 
line, and precept upon precept, by little and little. And 
by the conftant, ferious and pertinent prayers of the fa- 
mily, there are the gentle and continual droppings of in- 
firuction in the nature and practice of true religion, as, 
the dew, which daily refreftieth the earth, and by which 
it is impregnated and rendered more fruitful : as, for 
inftance, when our family hears us confefs our fins to 
God, and exprefs our grief and forrow for them in the 
language of humble penitence, they are naturally led to 
conclude that fin is hateful to God, but that he is wil- 
ling to pardon the true penitent who cries to him for 
pardon* So when they hear us every day giving thanks 
to God for. mercies received from him, acknowledging 
at the fame time that we receive from him life, and 
breath, and all things, they will learn their dependence 
on him, and their obligations to him, and will be led to 
the exercife of unfeigned gratitude towards him, and 
their young hearts will be deeply touched with a fenfe of 

v the 



Family Religion & Prayer. zof 

die divine goodnefs and thofe natural obligations they 
are under to lire to that God by whom they live and 
move and have their being. And, as the obligations to- 
natural gratitude are perhaps the firft which we feel, fo 
when our children and fervants hear us prefent our ad* 
dreffes in the name of the Lord Jefus Chrift as the Al- 
mighty and All-gracious Redeemer, through whom we 
hope for pardon and happinefs, they may learn, from 
their very childhood, to venerate that dear and adorable 
name, and may ground a hope, or place a confidence, in 
him, as in one able and' willing to flive, long before they 
can digeft a definition of favihg faith, or diftinguifh the 
character which it bears, or the place ii. occupies, in the 
gofpel fcheme of falvation. So, when they hear us pray 
for the afflicted' and diftrefTed, it may teach them to prac- 
tife fympathy and' companion for the fons of forrow, 
and the children of wo ; and when they hear us 
addrefs the Father of the univerfe for the whole family 
of mankind, it may infpire them with fentiments of uni- 
verfal benevolence and charity, which makes no inconfi- 
derable part of that religion which is from above, and is 
firft pure, and then peaceable, gentle, eafy to be entreated, 
full of love and good fruits. The fame advantage may be 
derived from every branch of a devout, pertinent family 
prayer, to every member of the family ; therefore it may 
be the moil direct, eafy and effectual way to procure for 9 
and fecure to, our families the greateit good. And this 
confederation mnft have weight with every confeientious 
mailer of a family, who is bound, both by the laws of 
God and nature, to do all he can, to take the moft direct, 
eafy and effectual meafares, to inftruct his children and' 
fervants in the knowledge of God, and the practice of 
true religion ; efpecially, coniidering that they are come 
into the world under the power of corrupt and vitiated 
natures ; and, as far as we have been inftrumental of 
tfceir exiftence, fo far we have been injlrumental of con- 
T 3 keying 



a 10 Family Religion & Prayer- 

reying to them that corruption, the only cure of which 
is true religion, feated in the heart, and influencing the 
temper and life : when we confider this, we muft be per- 
fuaded, by the children of our own bowels, and the 
weight of our private charge, to maintain conftantly, in 
3. ferious and devout manner, this piece of natural reli- 
gion, family prayer. 

2. Family prayer is one of the mod direct, eafy and 
effectual ways to prevent the greateft domeftic evils. It 
is in this way the divine blefling is obtained, which is the 
greateft prefervative from evils of every kind. If it is 
the mpft natural, eafy and effectual way to teach our 
children and fervants the knowledge and practice of true 
religion, then it is the moft direct and efficacious method 
we can take to procure for them the divine blefling ; for 
the curfe of the Lord is in the houfe of the wicked, but 
he bleffeth the habitation of the juft. And the habita- 
tion which is bleffed is under a divine and invifible guard, 
while a wicked and prayerlefs family lies naked and open 
to the judgments of God.. Can we reafonably expect far 
mily protection, without we jointly afk for it ? can we 
rationally expect that God will fet an hedge about all. 
which we have, without we religioufly: commit ourfelves 
and all we have to his care, and. put ourfelves under his 
protecting wing ? The Scriptures intimate, at leaft, that, 
thofe families who call not upon God are in. danger of. 
having his fury poured out upon them. But perhaps, 
fome of you will fay, There is no fuch danger ; for we 
have lived ever fmce we formed a family* and our fa- 
thers before us, in the neglect of family prayer, and have, 
felt no harm — have fhared the common lot of our fellow, 
men — have not been diftinguifhed in any calamitous way 
from our neighbour who conftantly prays in his family ;, 
the arrow which flieth in darknefs does not wound us> 
though, we. go to bed without family prayers ; and the 

peftilence.. 



Family Religion fcf Prayer, 2r& 

peftilence which wafteth at noon day does not come nigh 
us, though we rife from our beds, and purfue our bufi- 
nefs or our pleafures, without praying in our families. 
We are in health and outward profperity, and fee no 
danger.— It may be fo ; but this only proves that God 
is good, and has drawn out his patience to long-fuffering 
—that he is waiting to be gracious — that he does not ex-, 
ecute his judgments fpeedily againfl an evil deed : but if/ 
you take encouragement from thence to continue in the 
neglect of fo plain a piece of natural religion, you wilt 
but verify the obfervation of the Wife King, that there- 
fore the hearts of the children of men are fully fet in 
them to do wickedly. And though God fhould not im- 
mediately blefs your families, but wait, that he might be 
gracious, and fee if you will not repent and reform, and 
then he will turn away from the fiercenefs of his anger, 
that you perilh not ; yet if you mould continue to abufe 
his patience and long-fuffering, and perrlfl in the neg- 
lect of this your duty* you muft expect that the day of 
his recompenee will come ; and what will you do in the 
day thereof!" for God will turn the wicked into hell, and 
all the families (though there were fo many as to com- 
pofe whole nations), who fo forget him as not to call 
upon his name. 

Another confideration, which will add fome weight to 
this argument, is, that it will be greatly for the fpiritual 
advantage of your families. Here we will appeal to 
fathers or mafters of families, to fay whether they do, 
not (land in daily need of thofe fpiritual helps and ad- 
vantages which the ferious and confcientious difcharge of 
this duty is calculated to afford ; or whether thefe adora- 
tions of the Divine Majefty, thefe humble confefiions of 
fin, and thefe earneft Amplications for pardon, and grace 
to help, have not a natural tendency to beget a kind of 
habitual fear of God, an inward remorfe for fin, and an 
earneft defire of. pardon, grace and holinefs. And may 

we. 



212 Family Religion Is? Prater. 

we not fuppofe that the daily mentioning of thefe thing's 
in our religious exercifes will improve the mind in prac- 
tical knowledge, and give- us a more impreflive fenfe 
of fpkitual things ? Beiides, a perfon who confcienfrbufty 
prays in his family cannot be fuppofed to perform this 
duty without thought, though it ihouid be in ever fo for- 
mal a manner : and, if he thinks, his thoughts muft im- 
prove his mind, and that improvement will difFufe a hap- 
py influence over the whole family. And the ferious and' 
religious performance of this duty will reftrain from 
innumerable evil practices. For inltance, a mafter of a 
family, who makes confcience of praying in and with- 
his family, will not be unneceffarily abfent at the hour of 
family prayer ; he will not be found at public houfes, 
or at the gaming table, when he ihouid be on his 
knees offerings up the facrifice of the family. Com- 
mon decency, too, will- reftrain thofe who are the- 
mouth of their family to God, from thofe vicious practices 
which difhonour the chriftian name ; for who can go 
from an evening debauch to his family prayers, or from- 
his prayers to his vices ? who can- daily call his family 
together, and devoutly pray with and for them* and air 
the fame time live in the practice of drunkennefs, unclean- 
aefs, fraud, injuftice, or any other direct act of immorali* 
ty ? He who can, muft have got to a very high pitch of* 
wickednefs^-almoft beyond the reach of hope. 

Thefe are fome- of the comTderations which if attended* 
to muft, we think, perfuade every confiderate man to the 
performance of "this duty : and, that you may feel the 
weight of thefe arguments, we aik cf every head or mafter 
of a family ens favour, viz. that the very next time you 
fee your children and fervants together, you would caftV 
a companionate eye upon them, and confider them en- 
fcrufted with you, placed under your care, and dependent 1 
upon you, and at the fame time their hearts corrupted, 
arid their- minds deftitute -of divine knowledge, but caps* 

ble 



Family Aeligi&n & Prayed, 215 

ble of being taught the fear and love of God by your in- 
ftructions; and then afk yourfelves whether you have 
any right to deprive thofe little dependents of the privi- 
lege or advantage they may have of learning religion from 
your daily reading the word of God to them, and pray- 
ing with and for them. Can you deprive them of this 
privilege, which is connected with their being placed un- 
der your care ? or how can you anfwer fuch neglect to 
them-— to their Heavenly Father ? or how will you fup- 
port the charge in the final day, if that fnould be made 
on you, that they learnt to neglect religion from your 
example in your family, where even the external form of 
it was not to be found ? 

III. In the laft place we propofed to anfwer an ob- 
jection or two againft the practice of this duty : and we 
know but two which can be made. The firft is, the want 
of capacity. To this may be replied, Where there is not 
a heart wanting, this objection will not long remain in 
force ; for out of the abundance of the heart the mouth 
will fpeak. If you want not a difpofition, you will not 
long complain that you have not ability ; for the heart 
of a good man will teach his mouth wifdom, and will 
add knowledge to his lips* If the mind is properly im- 
prefled with a fenfe of eternal things, and you are made 
really to feel your fpiritual wants, and your dependence 
upon God, you will foon find words to exprefs that fenfe. 
you have of divine things, and thofe wants which you 
feel. It requires but a very fmall capacity to exprefs in 
a decent manner your wants, and to acknowledge your 
dependence upon God, and your obligations to him ; and 
the plained and moft natural expreflion in prayer is all 
which is required. The moft natural expreflions of your 
feelings, fentiments and defires, if fmcere, are much more 
eloquent and acceptable to God than the moft elegant 
and pompous language, and are more pertinent and ufe- 
ful in ordinary families. And, after all, rf you cannot 

pray 



214 PamjIy RsLiarffN & Pkjtsr* 

pray extempore, or without a ftudied form, you mar 
make ufe of fome eafy, plain and ihort form compofed 
by fomebody elfe, which you may get by heart, and 
repeat memoriter, or from memory, in a ferious; diftinct, 
grave and devout manner :* fo that" this objection can be 
of no force, or any fufficient reafon why this duty mould 1 
be negle&ed any longer. 

The other obje&ion is, the want of confidence to begitt- 
•and practice that which has been too long, and is too ge- 
nerally, negle&ed. But if yon arc convinced that it is 
your duty to pray in your, families, and you make con- 
fcience of duty, this objection will not long have fufficient 
Weight with you to prevent it. That baihfalnefs which 
will not fuifer you to do your duty is fmfnl, and mail 
not be indulged ; for the longer it is indulged, the more 
you will be enflaved by it : therefore this objection fhould 
rather excite you to the practice of the duty immediate- 
ly, than be offered as a reafon why it ihould be neg- 
lected 

We clofe with a few directions refpecting the manner 
in which the duty fhould be performed. And we will' 
venture to fay, in general, that family prayers fhould be 
plain, pertinent, ihort and feafonable. 

I. Family prayers mould be plain ;. fer, as- one great 
and noble end of family-prayer is to teach your children 
and fervants religion, fo they mould be exprefTed in plain 
and familiar language, not couched in figurative and rhe- 
torical phrafes, or what is called high-flown expreffions ^ 
for then a great part of your prayers will not be under- 
ftood, and one valuable end will be loft. To ufe fuch ex- 
preffions, words or phrafes, as are above- the capacities of 
your family, is to pray in an unknown tongue ; and the 
great Apoftle faid he had rather fpeak five words fo as 
to be understood, than ten thoufand words in an unknown 
tongue. 2. Your 

* For this purpofc I have added a ftiort form at the end of this 
difcourfe. 



Family Religion t$ Prjter. 215. 

2. Your prayers fhould be pertinent. In your ado- 
rations you fhould mention with reverence the natural 
and moral perfections of God. In' your petitions, you, 
piuft particularly exprefs the grounds of your hope — the 
free mercy of God, the merits and mediation of Jefus 
Chrift, and the gracious pramifes ,jn the word of God, 
In your confeffions for iin, you ihould mention . and .la- 
ment the corruption of our nature, as well as the adual. 
tranfgreffions of life : fo in your thankfgiyings you .znuft 
exprefs your thankfuinefs to God for his boundlefs good- 
nefs and free mercy, and efpecially for that unfpeakable 
gift, Jefus Chrift, to a loft and guilty world, and for. all 
the gifts of nature, providence and grq.ce, which we and 
all mankind derive. from God through him. You fhould 
particularly mention the favours i\nd bleffings, both per- 
ibnal and domeftic, you enjoy as a family, By thefe per- 
tinent exprefllons, in the various parts of prayer, you will, 
by little and little, form the young and tender minds of 
your children and-fervants to right apprehenfions of God, 
of Jefus Chrift, and themfelves, arid of the way, and me- 
.thod of falvation. Such prayers have a tendency to im- 
prefs their minds with a fenfe of their obligations to God, 
.and their dependence upon him, for life, breath, and all' 

tilings. 

3. Your family prayers fhould be fhort. If they fhculd 
-be drawn out to an undue length, they will become bur- 

denfome to youth and children, whofe minds are too vo- 
latile to be kept long fixed to any fubjecl. To the weak 
we are to become as weak. But then you are not to be 
ft) fhort as to omit any effential part of prayer, or not to 
give yourfelf time to be a little particular : as, for in- 
flance, you fhould frequently, if not constantly, (be- 
fides praying in general for the temporal and fpiritual 
profperity of your family) pray for civil rulers ; that will 
teach them loyalty and fubjeclion to government, and re- 
%ecT: and cfteem for our political fathers : you muft pray 

for 



J2i@ Family Religion & Prjtez. 

For the minifters of the gofpel ; that will teach them re- 
fpecT: for the minifters of Chrift, and to efteem them 
highly for their works' fake : and for the church of 
Chrift, which he hath redeemed with his own blood ; this 
will teach them to feek her intereft, and to wifh and pray 
for her peace and profperity. You fhould pray for the 
poor, the fick and diftrefTed ; this will teach your family 
compaflion, benevolence and charity. In one word, you 
fhould pray in particular for your children, fervants, and 
every member of your family ; .for, when they hear them- 
felves mentioned, it will natually enkindle in their tofoms 
a, veneration, affection and efteem for you, and a ferious 
concern for themfelves, which may have a good, yea, a 
faving, influence >qu their .minds, and became a fource of 
joy and comfort to you. 

4. Your family prayers ijiould be feafonable — in the 
morning, before family bufmefs or fecular employments 
call the family different ways, or hurry and difcompofe 
the mind for the ferious and religious exercife — and in 
the evening, before your children and fervants grow 
iileepy, fo as not to be able to attend, even though the 
.{pirit fhould *be ^willing. 

Here I cannot.but obferve, that care fhould be taken 
.that children .ancl. fervants are not abfent when the mor- 
ning and evening facrifices of the family are offered, and 
that heads of families -(without abfolute neceiiity) fhould 
not be abfentffrom their families at the hour of prayer.-— 
?We conclude. 

As we- have proved the duty reafonable, fc riptural and 
ehriftian, have recommended the practice from the moft 
amiable and exalted examples, and have urged it from 
the moft rational, moving and interefting <:onfi derations ; 
have removed every material objection, and rendered the 
whole natural, eafy and inftruclive ; we fhall now take it 
for .granted that it is a duty, and that ^10 heads of fami- 



A Morxwg or Evening Prater* 217 

lies, who confcientioufly wifh to do their duty, will live 
in the neglect of it, but, reviewing the duty of family 
prayer in the light in which we have held it up, will im- 
mediately enter upon the practice, if neglected before. 
And, that this fo important a duty mould not dwindle 
into fpiritlefs formality, you muft labour, above all 
things, after the true fpirit of prayer ; that you may re- 
alize your wants, that you may feel your need of divine 
Jielp. Let your expreilions be ferious, weighty and fer- 
vent, as becomes an act of homage paid to the Ever-liv- 
ing Jehovah. 

And now may the .God of the families of all the earth 
fhed down upon you and your families the bleffings both 
of his grace and providence, and make you and your fa- 
milies the bleffed of the Lord, while he pours out his 
fury on thofe families who call not upon his name. 



A Morning or Evening Prayer for a Family, 

OTHOU moft Great and Glorious God,! we, thy ra- 
tional and dependent creatures, beg leave to addrefs 
thee, as the only Living and True God — -who heareth 
prayer, to whom all fiem mould come. To thee there- 
fore we come, in the name of Jefus our great high prieft, 
to offer up to thee our morning [or evening] facrifice 
Upon this dqmeftic altar ; as thou art the fupport of uni r 
verfal nature, in wjiom we live, and move, and have our 
being. 

But we have to own, in thy prefence, that we have 
finned againft Heaven and before thee ; in many things we 
have offended, and in all things we have come fliort : but 
thou art the Lord God, merciful and gracious, feated on 
a throne of grace, and a mercy feat, difpenfmg pardons 
to true penitents. O grant us repentance unto life, that 
U we 



2.1$ A MoRKhK6 OR El'EKlXG FraMR. 

we may Obtain the remiflion of fin, acceording to the 
riches of thy grace ; and by the fanclifying influences of 
thy Good Spirit deliver us from the power, as well as 
from the guilt and punimment, of fin, and replenifh our 
hearts by thy grace. 

O thou God of our lives, give us grace that we may 
live, in -this world of fenfe, a life of faith and holy obedi- 
ence ; and, while we pafs this vale of tears, may we have 
as much of this world's goods as we may ufe well — molt 
for the honour of God, for the good of fociety, and our 
own final happineft. 

May we realize the fhortnefs of time -; the uncertainty 
cf all worldly good ; and feel the importance of eternity : 
and behave at all times in fuch a manner, that, fhould 
we be fummoned away ever fo fuddenly, death may not 
be a dreadful but a joyful furprife t© us. 

Father of the univerfe, pity and relieve the fons and 
daughters of affliction every where. Blefs all our dear 
and abfent friends, and make them mare with us in all 
the bleffings we afk for qurfelves, as far as their circum- 
ftances and ours may agree. 

Blefs the civil government over us, and may all its 
offices be filled -with men after thine own heart, that they 
may be m idlers of God for good to the people of thefe 
United States. 

May the glorious gofpel of .the BleiTed God be fpread 
abroad in all the earth, that all nations may know thee, 
the only true God, and Jefus Chrift whom thou hall fent .: 
for which purpofe we pray that the mmifters of the gof- 
pel, of every denomination, may, with united affection, and 
pious zeal, tempered with the meeknefs of wifdom, be- 
come eminently fuccefsful in carrying on the work of the 
Lord, until knowledge, peace and truth fhall blefs the 
whole family of mankind. 

£2e& 



A MvRifitns ok ErBmtr<3' Prater. 21 j 

Blefs, we befeech thee, our family, that both we who 
preiide over it, and they who belong to it, may belong 
to the houfehold of faith, and be blefied in him in whom 
the families of the earth are bleffed. 

Moll Merciful Father, we thank thee for all thy gf>od- 
nefs which thou haft manifefted to us, or conferred upon 
the whole human race. We thank thee for the ineftima- 
ble privilege we enjoy, in having free accefsto the throne 
of grace through a Mediator, for the ample provifion 
thou haft made for the forgivenefs of our daily iins, and 
for the future fupplies of grace which we may need while 
we pafs this vale of tears. 

We particularly thank thee for the falvations of the 
day [or night] paft, and humbly commit ourfelves to 
the care of thy kind providence. Protect us from all"* 
evil through the day, [or night] and- bring us fafe to 
another morning, [or evening] when we may meet again 
at the throne of grace to prefent our morning [or even- 
ing] facriflce ; and may we be perpetually advancing in 
our preparations for heaven, where we hope to pay thee 
acts of homage and praife more worthy of thine accep- 
tance, through Jefus Chrift, our great high prieft, in 
whofe exalted name we prefent our focial addrefs ; to 
whom, with the Father and the Holy Ghoft, be afcr*- 
bed immortal praifes. Amen. 

Or^ou may clofe in the words of the Lord's Prayer; 
thus, — ' In whofe exalted name and words we prefent 
eur focial addrefs, calling upon thee — " Our Father," &cv 

For the fake of thofe whofe minds are not fufficientljr 
tenacious eafily to commit the above to memory, I have 
added the following : 

O THOU God of the morning [or evenings in the 
morning [or evening] fhalt thou hear our voice, for we 
direct our prayer to God Moft High* 

I* 



220 A Morning or Efening P&jrE*. 

In the name of our Lord jefus, we pray for the par- 
don of all our fms, the juftification of our perfons, and the 
fan&ification of our natures ; and blefs our family, in 
him in whom the families of the earth are bleiTed. 

We humbly thank thee, O Lord, for the day [,or night] 
paft, and defire to commit ourfelves, and all we have, to 
thy future protection. Shed down, O th@u Father of 
light and grace, upon us the influence of thy good Spirit, 
and implant and cultivate in us every chriftian grace and 
moral virtue, and thereby advance us in our daily prepa- 
rations for heaven. 

O merciful Father, pity and relieve the fens and daugh- 
ters of affliction every where, and do good in thy good 
pleafure to Zion, and to the whole family of mankind. 

Blefs the government over us, and the miniftry of the 
gofpel which we enjoy, and fpread the knowledge of thy- 
felf, the only true God, and Jefus Chrift whom thou hafl 
fent, and fill the whole earth with thy glory : and may 
thy kingdom come, and thy will be done on the earth as 
it is done in heaven ; for thine is the kingdom, the power 
and the glory j forever. Amen. 






DISCOURSE 



SDi&ottttfe ix 



On the religious Education of Children and 
Servants. 



E'PH. vi. 4 . 

And ye, fathers, provoke not your children to wrath ; hut Irlng 
them up in the nurture and admonition of the Lord. 

TH E Apoftle, in the clofe of this eplfUe, fet himfelf 
purpofely to treat on relative duties ; the mutual 
duties of hufoands and wives, of parents and children,' 
and of mafters and fervants:- for this great apoftle (as 
every good minifter will) inculcated focial virtue, a« 
well as the doctrines of grace. He thought it not beneath 
his office, or-befrde-the beneficent defign of his commif- 
fion, to defcend into the private walks of life, to give 
directions, and addrefs exhortations, to every clafs of 
mankind; for he would not iliun to declare the whole 
counfel of God ; warning every man, teaching every man, 
in all wifdom, that he might prefent every man perfect 
in Chrift Jefus. And indeed every goodnatured man, 
who is not a ftranger to benevolence, or who wiihes well 
to the whole family of mankind, will be defirous of pro- 
moting focial virtue and dorneftic happinefs ; fmce the 
public good, the well-ordering of the ftatie, depends very 
much upon the well-ordering of private families. 

U 2 la- 



222 The Religious Education 

In our text the Apoftle addrefles parents and heads of 
families on the fubject of a religious education ef their 
children and fervants, and fays, And ye, fathers, provoke 
not your children to wrath, but bring them up in the 
nurture and admonition of the Lord : which addrefs we 
fhall endeavour to explain, and apply to the fubjecT: of 
the religious education of families. When the Apoftle 
fays, And ye, fathers, provoke not your children to 
wrath, but bring them up in the nurture and admonition 
of the Lord, we are to underftand him as addreffing 
heads of families in general ; and it is as if he had faid, 
I advife and exhort heads of families to make ufe of no 
fuch fevere or tyrannical difcipline, among or with their 
children or fervants, as may have a tendency to break 
their young and tender fpirits, and fo difcourage and 
fupprefs a laudable ambition in them to excel in thofe 
things for which they have a natural genius. And he 
gives the fame caution and advice in that parallel place 
in Coloffians ili- 21 : And ye, fathers, provoke not your 
children to anger, left they be difcouraged. And heads 
of families mould be upon their guard againft a too fe- 
vere difcipline, left the angry pafiions of their children, 
being often provoked, mould be exafperated to fuch a 
degree as to break out into indecent expreffions about 
their parents, matters and guardians, and, from fecret 
indignation, and fuppreiTed anger, may be led to wilh ill 
to them, which is a very great fin, and big with all, man- 
ner of ill confequences. Prejudicing the children and 
fervants of fuch families againft religion is not one of the 
leaft. 

Children receive their firft impreflions from their pa- 
rents, or from thofe who have the direction of their child- 
hood. If they obferve, or are led to think, that their 
conducl is. is not fuch as the rules of chriftianity allow or 
require, or is not agreeable to the benevolent genius of 
the gofpel, their exafperated minds will be foured againft 

thsi 



w Children & Serpents* 



223 



the gofpel itfelf, and fo the heads of fuch families will 
involve themfelves in the guilt which their children and 
fervants may contract by their difobedience to the gofpel, 
and may fhare with them in final ruin. To prevent this 
moft fatal of aJU confequences, the Apoftle exhorts and 
enjoins it upon all heads of families to bring up their 
children and fervants in the nurture and admonition of 
the Lord; i. e. inftead of a fevere and rigorous difci- 
pline, they fhould tenderly nurfe them up in the know- 
ledge, love and practice of religion ; early, but tenderly, 
curb the beginning of licentious thoughts and vicious in- 
clinations, and fupprefs with a gentle hand the firft bud- 
ding of wickednefs. And, on the other hand, they fhould 
cherifh every good and virtuous difpofition found in 
them, and teach the fhoot how to grow, in fuch a man- 
ner as to convince the child how much they love him, 
and care for his honour, peace and happinefs. This, we 
apprehend, is implied in the words of our text : for by 
nurture we underftand, a nurfing up in knowledge and 
good manners ; and by the nurture of the Lord-, we are un- 
doubtedly to underftand, a religious education, or a tender- 
ly nurfing up in the knowledge and practice of chrijlianity ; 
and by the admonition of the Lord, we are to underftand, a 
religious difcipline, foftened by the lenient hand of parental 
affection, kindly admonifhing them of fin, its nature and 
confequence, correcting and removing any falfe notions 
which they may have imbibed, fuppreffing any evil dif- 
pofition which may arife in their minds, and guarding 
againft the dangers they may be in, either from their 
own natural corruptions, or the baleful influence of evil. 
company. 

Having explained the words of our text, we pafs to 
point out to heads of families that pious and prudent care 
in the inftruction and religious education and government 
of their families, which we think is implied and recom- 
mended in the exhortation of the text. We are fenfible 
that this is a very tender, and at the fame time a very 

important 



S24 fPuE &ELIC10VS jSdU€JT16W 

important and delightful, fubjecl. The religious educa- 
tion of families admits of fuch a variety of delicate and 
minute circumftances, as will hardly allow of determi- 
nate rules of conduct in all cafes. We have not entered 
upon this fubject without well weighing what we have 
to offer ; nor have we dared to venture very far out 
of die path others have trod before us ; and at the 
feme time we acknowledge the advantage we have re- 
ceived from their excellent writings on the religious edu- 
cation of families.* And we fhall fubmit what we have, 
to offer on this very important fubjecl: to the ferious, can- 
did and impartial examination of the fathers of families 
throughout thefe United States in the prefent critical day. 

We think, according to the moff obvious and natural 
meaning of the text, parents and all heads of families 
are required, with all tendemefs and fidelity, to bring 
up their children and fervants in the knowledge and 
practice of religion ; by mftruction and a wife difcipline 
to lead them early into the knowledge and practice of 
chriftianity: and, in order to this, we mould endeavour 
to form their young and tender minds to right apprehen- 
fions of God and moral obligations, of Jeius Chrift and the 
diftinguifliing doctrines of the gofpel, and of that amiable 
affemblage of chriftian virtues which refult from thence, - 

Thofe parents- x and heads of families • who would not ' 
needlefsly or imprudently provoke their children and 
fervants to wrath, but would bring them up in the nur^ 
ture and admonition of the Lord, muff endeavour \o 
form their- young and fufceptible minds to right appre- 
henfions of the Great and Bleffed God: and this cannot 
well be too foon attempted. We are very apt to excufe 
ourfdves from undertaking this taik, till our children and 
fervants arrive to years of difcretion and underffanding. 

But 
♦Particularly Dolors Tillotfon, Nelfon, Baxter. Clark, Dod- 
dridge and Orton, whofe writings on this lubjedt are highly recorn*- 
stiended to every family; 



of Children £s? Serfants. 225 

But who knows how foon our children may begin to 
form, under the cultivating hand of a wife and inftructive 
parent, tolerably correct ideas of their Creator and Bene- 
factor ? We find that very early they begin to learn and 
' diftinguifh founds, and then to form fentences, and connect 
ideas, and from thefe connections to draw conclufions : 
and why may they not conceive fomewhat correctly of 
a Being who is wife, great and good, and worthy to 
be feared and loved ? A child who fees a fine houfe will 
readily conceive fome idea of the builder, and will im- 
mediately afk, Who built that fine houfe ? And why may 
we not fuppofe, when he looks abroad, and views a 
world, the fun, mooa, ftars and clouds, and fees the trees, 
mountains, rivers and lakes, that the child will naturally 
conclude that there is fome great, wife 8c good being fome- 
where who made and upholds all thefe things, efpecially 
when he is told, ferioufly and repeatedly, that he who 
built all things is God ? And if the child is brought to 
conceive of God as the Author and Supporter of the 
univerfe, he will eafily and naturally conceive of him as 
his Creator and Preferver, and conclude that he is to be 
loved, feared and obeyed. And this is the very begin- 
ning of piety ; for the fear of the Lord is the beginning 
of wifdom. And, as an argument that children are 
capable of being taught this fear, the Pfalmiil invites 
them to come unto him that they might be inftructed in 
it : Come, ye children, unto me (faith he) and I will 
teach you the fear of the Lord. 

It is certain that there muft. be fome right apprehen- 
fions of God formed in the minds of our children, before 
we can advance one ftep with them in a religious educa- 
tion, before we can inftruct them in the nature of -religious 
obligation : they muft be convinced or brought to believe 
that God is, and that he is the rewarder of them who 
diligently feek him, and that he has never faid to any of 
the feed of Jacob, Seek ye my face, ia vain. Therefore it 

is 



22& The Rsligiovs Edvcatiw 

is the firft thing eflential in a religious education that we 
imprefs the minds of our children with right apprehen- 
fions of God ; that he does really ext/i ; that he is before all 
things, the fir ft caufe of all things ; that he is great and 
powerful, wife and good; every where prefent, beholding 
the evil and the good j that he hates fin and vice, but 
loves virtue and goodnefs ; that he is merciful- aftd- 
gracious, and governs the world by his providence ; and 
that, though there are other invifible beings -above and 
around us, good and bad angels, they are- under his 
government and controul, and made to fubferve the pur- 
pofes of his providence and grace : that good angels are 
employed in protecting and guarding good children, and 
th.it bad angels are permitted fometimes to puniih the 
wicked ; and that he only leaves thofe who firft leave 
him, to be tempted and ruined by the devil and his 
wicked angels.. Out Saviour has aiTured us that the 
children' of his covenant people have each one his guardian 
angel, who continually ftands before God, to render an. 
account of his guardianfhip. And from the book of Job 
we learn, that Satan, an evil angel, could not do him Or 
his children any injury until he had obtained leave from 
God. 

But, while we fpeak to oitr children of this great God, 
who has all the good in his hands and at his difpofal, and 
all the evil we can fear or feel, we mufttake care that we 
do not excite in our children an obedience to God which 
is merely mercenary — an obedience from felfifh principles 
and motives- — tc-ferve him that he may do us good, and 
not hurt*. all the days of our lives : we muit therefore in- 
culcate upon their minds that God is good, even while 
he is angry with and punifhes the wicked, and that he 
punifhes them for their good, and becaufe he is good— 
not willing that any mould perifh, but come to repen- 
tance. Punimment is faid to be God's ftrange work: 
he afflicts not willingly, nor does he delight to grieve 

any 



tf Children & SiZKFjmfc i£$ 

Any of the children of men, but that he might maintain 
the honour of his government, and mew his difpleafure at 
fin : and, though he vifits the tranfgreffions of his own 
people with the rod, and their iniquities with flripes, yet 
he does ,not take his loving kindnefs from them, nor 
caufe his faithfulness to fail. This is the reprefentation 
God made of himfelf to Ifrael, and which he'. would have 
them make to their children — The Lord God, gracious 
and merciful, flow to anger, abundant in goodnefs, keep- 
ing mercy for thouiancls, forgiving iniquity,. trangrc file n 
and fin : but yet -he will not by any means clear the 
guilty ; for he will vifit-the iniquity of the fathers upon 
the children, unto the the third and fourth generation. 
We muft at leaft mix the idea of his goodnefs with his 
jwftice, and repreient him as the -kind and indulgent Pa- 
rent of the univerfe. He watches over them who lore 
and fear him, with peculiar tendernefs. And we may 
convince them of his goodnefs by telling them that it is 
this God who has made them, and who watches over 
them with more than paternal kindnefs ; that all our 
care would have been fruitlefs without his ; that all the 
good which they receive from us, or from any friend, 
comes from God ; that it was he who firll implanted in 
our breads .that affeclion which we have for them ; and 
that all the power and inclination which we have to do 
them good is no more nor other than he has lodged in 
pur hands for that very purpofe. We mould therefore 
teach them ever to refpect God as the fource of good- 
nefs, as well as the fupreme and righteous judge, to 
whom all things lie open and naked. This idea of him 
will naturally beget in them a veneration for God, as 
the beft and greeted of all beings. 

Left our children mould imbibe the falfe notion of 
.meriting the favour of this great and good God (a no- 
tion fo repugnant to the gofpel plan, and fo agreeable to 
the corrupt and proud nature of man, that it cannot be 



22$ The Religious Education 

too early guarded againft) we muft take great care Tea* 
fonably to inftruct them in the corruption and finfulnefs 
of our nature, the holinefs of God, and the purity and 
perfection of his law. We muft let them know that God 
is fo holy, his law fo pure and perfect, and their natures 
fo wicked and corrupted by fin, that they cannot merit 
any thing at the hands of God, nor come up to the re- 
quirements of his holy law; for his law is exceeding 
broad, and extends to the thoughts and difpofitions, as 
well as to the words and actions ; and that therefore they 
muft go to God in the name of his Son Jefus Chrift, and 
afk his gracious acceptance ,of them and their poor and 
imperfect fervices for the fake of this Son of his love? 
and that they muft never approach this Holy Lord God, 
to afk the pardon of fin, but in the name of his Beloved 
Son, Jefus Chrift. 

That we may give our children right apprehenfions of 
the Lord Jefus Chrift, and the nature and defign of his 
mediation, we muft tell them plainly, that our firft pa- 
rents fell from that ftate of rectitude in yvjiich they were 
firft created, and by that fall (things were fo circumftan- 
ced) fubjected themfelves and their pofterity to the wrath 
and curfe of God, and could not be reftored upon the 
foot of their own perfonal merit ; that God was pleafed, 
out of his mere goodnefs, and eternal unmerited benevo- 
lence, to propofe to reftore fallen and guilty man, and 
finally to fave him, by the mediation of Jefus Chrift, his 
Beloved Son ; and that the Lord Jefus Chrift as volun- 
tarily undertook to mediate in the affair of man's falva- 
tion ; for which purpofe he became man, affumed our 
.^nature, and in our ftead obeyed the law, which was bro- 
ken by man, fuffered the penalty which was due to him, 
and fo made a full Satisfaction for fin, fo wrought out and 
■ brought in an eyerlafting righteoufnefs, which juftifies 
from all things, and by his obedience and death purcha- 
sed alfo peace, pardon and eternal life for all who be- 

•: lieve 



of Csildrem S5 5 Serf ants. 229 

lieve in him, and obey the gofpel : and therefore we are 
now to afk of God the pardon of fin, the acceptance of 
our perfons, and eternal life, in the name and for the fake 
of his Son, Jefus Chrift. And we mould let our children 
know, that God requires full fatisfaction for fin ; not be- 
caufe he delights in the pain, punimment and death of 
his rational creatures, but becaufe he is holy, and fin is ib 
hateful, fo contrary to his nature, that he cannot pardon 
it, and maintain the honour of his law, vindicate the pu- 
*itvof his ^nature, and fiipport the dignity of his moral 
governmentj|^ithout full fatisfaclion : therefore he fpar- 
cd not his own Son, but gave him up for us all, a facri- 
fice for fin, and now freely offers to accept of what his 
Son has done and fuffered, in our nature and ftead, as full 
fatisfaclion for the fins of the whole world ; and is wil- 
ling, and has promifed, to pardon and fave all who will 
accept of Chriftfor their Saviour, believe in him, and fub- 
mit to him as he is offered to them in the gofpel. And, 
that we may clearly open to our children the way in 
which they may rationally exercife a faith in, and love to, 
the Lord Jefus, we mould often reprefent to them how 
ready he was to undertake for us, how voluntarily he 
elofed with the gracious propofals made in the councils 
of heaven to redeem fallen man, and, that he might be 
qualified for this work, he condefcended, though he was 
'Lord of all, to become a helplefs babe, and a little child, 
like one of them — was obedient to his earthly parent, and 
when very young evidently loved and feared God his 
Heavenly Father; that he loved to be in his houfe attend- 
ing upon religious exercifes more than to be at plays and 
childifli diverfions ; that when he grew up to be a man, 
he went about doing good, teaching every body religion 
and good manners ; and that while he lived he took par- 
ticular notice ef little children, and was greatly pleafed 
when their parents brought them to him for his blefling, 
And was much difpleaicd at .his difciples for rebuking 
W thofe 



-230 The Religious Education 

. thofe who brought them, and fajd, Suffer Jittfe children 
to come unto me, and forbid them not, for of fuch is the 
kingdom of heaven ; and he took them and fet them be- 
fide him, and, embracing them tenderly in his arms, he 
bleffed them. 

We. fiiouLi further inform our children and:houfehold,. 
^hat after he had finiihed the work of obedience to the 
Jaws of God, and of teaching mankind the, way to liife 
more perfectly than, ever it had been before, he was ac- 
cufed and apprehended, as a malefactor, by his enemies* 
He could indeed have delivered himfelf, co-founded and 
difarmed all his enemies, and. triumphed over them, if 
he had been of a mind to. do it j for by one word, and 
that the moil; mild and gentle, he ftruck them all back 
who were advancing to take him, and threw them all to 
the ground twice ; hjrt he had rather die himfelf, for a 
while fuffer the wrath of God for our fins, than that we 
mould all fuffer r tire wrath of God forever : fo he pa- 
tient! y/ubmitted, -and let them come and take him, and, 
having fecured him as a criminal, they led him away 
for a {ham trial, where thcy.accufed him of many things 
of which he was. not guilty, for he was without fin, nei- 
ther was there guile found in his mouth ; and they 
condemned him at daft for faying that he was the Son of 
God, and after many abufes and infuits they crucified 
him between two thtevss, as being the worft of the three ; 
and after he was dead Jie was taken down. from the crofs 
by one of his friends, and decently buried in a new 
tomb ; and after three days he arofe-from the dead, and 
was feen by many, and freely converfed with his difci- 
ples about religion for forty days together, during which 
time he endowed his difciples and friends with rich mi- 
raculous gifts of the Holy Spirit, and, having taught 
them fully what they were to teach others when he was 
gone to heaven, and given them all the inftruclions ne^. 
jceffary for him to give, or for them to receive, he, as he 

ia4 



of Children if Servants. 2J1 

had told them befofe, went' up into heaven, in the £ght 
of his difciples and many others, till he got beyond the 
clouds ; and that, though he is now in heaven, cut of 
our fight, yet he knows all we need, and is as tenderly, 
concerned for little .children as ever he was when on 
earth ; that he fees them always, and will hear their 
prayers ; that he has appointed good angels to be their 
guard, and that he will finally fave them if* they love 
him, truft in him, and live to him. Thus we fhould 
bring our children to Chrift, and open unto them the" 
way of faitlrffci him, and" excite their love to Him 5 and 
$o teach them the way by him unto the-Father. 

We mull endeavour to form tlitf young" irSnds of our* 
children to rfght apprehenfions' of" the Holy Spirit of 
God, (called in the Scriptures the Holf Ghoft) and the 
need they ftand in of his enlightening, fanclifying and 
Aving influences, and what encouragement they ...have ta> 
pray and: hope for them-. We need not perplex their 
tender minds with the myftery of the Trinity, that 
the Father, -Son and Holy Ghoft are one God in three 
pcrfons ; this muft be-left to the improvement of riper 
years, when they may be better able to digeft a fcheme 
of redemption, and more clearly to conceive of that fub- 
ordination which the three facred perfons obferve in ac- 
complifhing the work. We mould tell our children, that 
the Holy Spirit is a divine perfon, whom God the Fa- 
ther fends into the hearts of the fmful children of men, 
to enlighten their minds in the knowledge of Chriit, to 
renew their wills, and to fanftify their affections, and {o 
to change their hearts, to make them holy, that they 
may be fit for heaven, and be made completely happy 
when they die. 

We mufl often tell them, that they were bom in fin j 
that their natures are corrupt, and mull be fanclified by 
the influences of the Blelfed Spirit; and that for this pur- 
pofe God has promifed his Holy .Spirit to them who afk 

him ; 



232 The Rf.lictous Education-' 

him ; and that therefore they muft pray to God for hi* 
Holy Spirit ; for God has laid that he is as ready to give 
his Holy Spirit to them who afk him, as earthly parents 
are to give good things to their children, when they afk 
them ; that therefore they may pray to God, in ChrilVs 
name, for the BleiTed Spirit, with as much confidence as 
they can afic their parents for any thing they want, and 
which is good for them to have. And they mull not be 
foon difcouraged ; for, as God is fovereign of his own 
promifed or unprorniied favours, fo they muft patiently 
wait his will and time for the beftowment.^ 

Thus much, we apprehend, is contained in the fir ft 
branch of a religious education, and is plainly implied 
in bringing our children up in the nurture and admoni- 
tion of the Lord. 

We now proceed to a fecond general branch of a reli- 
gious education, and which we apprehend is equally im- 
plied in the admonition of the text ; which is, to give 
them, right notions of God, and to make them feel die 
force of moral" virtue. And if parents would do this, 
they muft early, ferioufly and fteadily inculcate upon 
them refpect. to fuperiors, benevolence to all men, inte- 
grity, diligence and fidelity in bufinefs, and humility and 
fell-denial in their whole deportment. 

i. Parents mould teach their children and fervants re- 
fpect to fuperiors. One of the commands which God de- 
livered by the miniltration of angels, in awful pomp and 
majefty, from Mount Sinai, is, Thou fhak honour thy 
father and thy mother ; which is enforced by the promife 
of long life and profperity ; which the Apoftle obferves is 
the firft commandment with promife ; a promife adapted 
to ftrike the tender paffions, and to make a deep impref- 
fion on the minds of youth. Refpect and obedience to 
parents is a duty founded in nature and reafon, and re- 
sults from the relation there is between parents and chil- 
dren ; 



of Children & Ser^j:/ts» 233 

clrcn ; therefore it is written, Children, obey your pa- 
rents in the Lord, for this is right. Children fhould be 
taught to refpect magiftrates, minifters, and fuperiors in 
general. Abraham bowed himfelf before the children of ' 
Heth ; Jacob, his wives, and children, bowed themfelves • 
before his elder brother Efau ; and Paul fpake very re- 
fpectfuily to Feftus the Reman governor. And it is ex- 
prefsly commanded, Thou fnalt rife up before the hoary ' 
head ; thou fiialt honour the face of the old man : and " 
the prophet Ifaiah mentions it as a mark of fad degene- 
racy, when children behave themfelves proudly againfl 
the ancients, and when the mean or lower clafs of the 
people behave thamfelves infolently againft the honour-* 
wble. ... 

Children mould be -made to know, that to treat all J 
tjfcetr fuperiors, efpecially parents, matters, miftrefies, guar- 
dians, rulers and miniftjrs* with great refpeel, is a duty 
vfhich they owe to God, and which they cannot withhold 
viithout orT^nding him, and endangering- their own fouls : 
they mould be early taught, that God has committed - 
them to the care of their parents, ami made them more - 
dependent on them than any other creatures ; and that 
rffpecl and- obedience to them -is a duty they owe to 
God, for that care and dependence; a duty founded in 
nature and gratitude. • And it ought to be obferved, 
that disobedience to parents, and difrefpeel: -to fuperiors, 
i* ranked byjSt. Paul with thofe fins which • are commit- 
ted by them who are given over by God to a reprobate - 
mind. • Parents therefore mould not indulge their chil- 
dren in any thing which is in direct •oppofition' to 
the known will of God, -nor allow them to conduct as 
they^pleafe — to go and come, to do this or that, without 
the knowledge and approbation of their parents ; for a 
child left to himfelf will bring his parents to -fham.e, and 
Jiimfclf to -ruin. 

W. 2 : 2.II 



234 The Rzligious Education 

2. If we would bring up our children in the nurture 
and admonition of the Lord, we muft teach them bene- 
volence to all men. Parents and heads of families mould 
be the more careful and thorough in cultivating this tem- 
per in their children andfervants, as it is a leading trait in 
the chriflian character, and of the molt happy and exten- 
sive confequence. Love and benevolence are the fulfilling 
of the law ; and in many inftances they are a law to them- 
felves, and will of thcmfelves beget and maintain a very 
agreeable conduct towards all men. A benevolent and 
kind difpofition and behaviour will procure for our chil? 
dren many friends, render them an honour to the families 
they fpring from, make them bleilings to fociety at large, 
and be a prefamptive evidence that they are infpired 
with that divine wifdom which is from above, and is firit 
pure, and then peaceable, gentle, eafy to be entreated, full 
of love and good fruits. All the bright and beauteous, 
aifemblage of focial virtues, and the various amiable 
branches of relative duty, are comprehended in chrijl'ian 
Ltncvoknce : this, when deeply impreifed on the young and 
tender minds of our children, by a religious education, 
accompanied with the regenerating fpirit of the gofpel, 
will engage them to act upon the principles of integrity 
towards others, even before they are capable of conceiving 
clearly, or fenfibly feeling, the force of thofe moral obli- 
gations which rcfult from the more abftract principles of 
mutual equity. And we think it is evident from obfer- ' 
vation, that benevolence is one of the firft virtuous im- 
preffions which a child is capable of receiving, and that 
golden rule of benevolence and equity is felt and under- 
itood by them as foon as they are capable of connecting 
ideas — As you would that others mould do unto you, do. 
you even fo unto them. The propriety of this rule is fo 
obvious, that it does not exceed the capacity of a child ; 
and, if once fixed by a feafonable education, will not fail 
of adorning a ufeful life ; as it will enable him to exa- 
mine 



0/ CillLBREX & SeRI'SXTS. ^3$ 

mine with impartiality his conduct towards his equals, and 
will always keep the mind open to convi&ion, whenever 
they depart from this golden rule. We fliould teach our 
children that the chriftian religion confifts very much in 
doing good to others ; that Jems went about doing good ; 
that he improved every opportunity to fhew kindnefs to? 
the poor and diftrefled. We mould ufe every proper 
method to form the hearts of our children to fentiments 
of humanity, tendernefs and compaflion ; we mould tell 
them that kindnefs to the poor and diftrefled is a duty ; 
that to (hew this kindnefs is to be and to act like Chrift, 
the beft friend of mankind. We fliould often, fet this ex- 
ample before them, and (as a pious and learned author* 
obferves) we fliould fometimes make them our almoners, 
by whom we may fend relief to the needy and diftrefled, 
and encourage them on particular occafions to part with 
what we allow them to call their own, to the proper ob- 
jects of charity, at the fame time taking care to replace 
what they give away with fomething ; that they may feel , 
the weight of that truth, He who giveth to the poor lend* 
eth to the Lord. By thefe means we may infpire them 
with a benevolent temper from their cradles, and, by lay- 
ing hold on the very firft feelings of humanity, may form 
them to that temper and conduct which will be the glory 
of riper age ; and, pracUfmg upon this temper, they will 
become an honour to religion, a great comfort to us, and- 
rich bleflings to the world, and will be likely to rife toj 
and continue in, affluence, when others, of a parfimoni- 
ous fpirit, will fufFer want : for the promife is, Give, and 
it mall be given to you again ; good meafure, fhaken to- 
gether, preffed down, and running over, fliall men (or, as 
a flowery writerf critically obferves, {hall God and con- 
science) give into your bofoms. Agreeably to this, the 
Wife King obferves, There is that which, fcattereth, and 
yet increafeth ; and there is that which withhcldc^Ji more 
than is meet, and it tendeth to poverty. The liberal foul 

ihaJl 
» Dr. Poddridge. t Mr. Hervey. 



2§5" Ttie' Reiisio*js Education 

•fKall be made fat, and he who watereth mall be watered 
alio himfelf. 

If we wt) a! a give our children and fervants a religious 
education, we muft teach them the true worth of time. 
It is' certainly a very great fin to fpend away a confide- 
rable part of time to no valuable purpofe. Diligence and - 
induftry are ordinances of heaven ; and, confidering the - 

connexion which they have with religion, they may be- 
very well reckoned branches of a religioUs : education. 
Diligence and induftry are moral virtues, upon the fame 
ground that floth and idlenefs arc immoralities : for, it 
we are members one of another,, we certainly as a body . 
have a right to the- nfcfulnefs of each other. If therefore 

■we would put our children into a capacity to fill their 
ftations in focial life, and 'to pay that debt to the body 
politic which each member owes, -we muft "early inftruct 
them in the right improvement of time, and the talents 
which the Author of nature, and the Former of the hu- 
man mind, has eutrufted with them, with this injunction-— 
Occupy till I come. It is not likely that any one will acquit 
himfelf with honour, or to advantage, who is brought upt 
in idlenefs : nay, without a clofe and fteady application 
to bufmefs in childhood and youth, little can be expected 
from them, either honourable or profitable to themfelves 
or the public. Seeft thou a man. diligent in his bufmefs, 
he fball ftand before kings, and not before mean- men. 

We" do' not think that as -foon as. they are. capable of 
bufmefs they mould be denied innocent* diveriaons, fuit- 
able to their age and rank in life. Their youthful fpirits 
are too volatile to be kept under conftant reftraint : this 
would break their fpirits, render them mean and daftard- 
ly, and reduce them to an abject and fluggiih difpofition. 
It was faid of Jerufalem, when under the beft govern- 
ment and regulation, and ftyled the city of truth, and the 
mountain of holinefs, She (hall be full of boys, and girls 
playing in the ftreets. But it is a fm and rname when 

■ they 



&r Children & SxRr,is-rs, 237 

they do nothing elfe, at a time when they are able to 
earn half their living. The diverfions of children fhould 
be at the appointment and under the regulation of their 
parents, and their youthful hours, as one exprelfes it, 
fhould be wifely divided between their bufmefs and therr. 
plays. God did not allow Adam, no, not in a date of 
innocence, to be idle, but fent him into the garden to 
keep and to drefs it. 

Diligence, too, in bufmefs, is the way to avoid a thou-* 
fand mares, temptations and evils to which children are 
expofed, and by which they are often ruined. . Wife and 
pious parents, who are properly concerned for the bed 
good of their children, will keep them as much as they 
can out of the way of thofe gilded and dangerous mares, 
and will early affign them fuch employments as are fuita- 
ble to their age, fe\-, rank and capacity ; fo moderated? 
diverfified and alleviated by innocent and feaibnable di- 
verfions, wifely directed, that the young mind may be 
neither overwhelmed nor fatigued. 

And, as the firft idea children form of labour is that: 
of a taik, every prudent parent or matter of a family. will 
render that tafk as agreeable as poflible, by the allevia- 
tions of well choferi and regulated diverfions. Parents 
who bring up their children in idlenefs have but little 
comfort to expert from them when they arrive to mature 
age ; cfpecially if an Athenian law fhould 'take place, 
(which indeed is not without fome foundation in reafon) 
viz. that thofe children who were brought up by their 
parents in idlenefs were not obliged to fupport them if 
they mould come to want in their old age. Therefore, 
when parents have not employment at home, they fhould 
place their children in fuch other families where they 
may be taught induftry ; but then care mull be taken 
that they be fuch families as are pious and well govern- 
ed. Diligence, joined with religion, is the fared: path to 
wealth and honour. 

+ . if. 



- 2 -3S* ^ ilS R'&iiGiobs-' &UCATW& 

4. If parents and mafters of families would give their 
children- and fervants a religious education, and bring 
them up in the nurture and admonition of the Lord, 
they mull teach them integrity and uprightnefs in all 
their conduct towards their fellow men. God requires 
truth in the inward part, and that the internal principle 
&all difcover rtfelf in- the external conduct ; and it is ef- 
fcntial to the character of every good man, that in fim- 
plicity and godly fihcerity he has his converfation in the 
world. Therefore every confcientious -perfon, who fhall 
have the care of the education of children and youth, 
will be careful net to give the leaft countenance to a 
fraudulent, difhoncft ■. = difpolition in his young charge. 
Jt is certain that the corruptions ©f the human heart 
begin to work very early in children ; and it is truly 
affecting to difcover the reality and itrength of innate cor- 
ruption, in the cunning artifice, fly deceit, and childiih 
cnaft,.of 2 young creature who is fcarcely able to fpea¥ 
plainly.- What art and contrivance will they ufe to con* 
ceal the. . truth, when they fear the punifhment of falfc- 
hood, though they dare not tell a bare-faced lie. We 
think great care fhould be taken, by all who have the 
care of youth, that they do not tempt a child to prevari-s 
cate, by a too fevere animadverfion on venial faults, or- 
by too clofely interrogating the chiid^ fuppofed to be 
guilty, when the truth can be obtained without. But 
when the child is convicted of a known falfehood, he 
iliould not efcape punifhment, befure not beyond the fir/l 
offence ; and the firft iliould not pafs without fuch indigo 
nation, furprife, grief and difpleafure, on the parent's 
part, as will make a very deep impreffion on the mind 
of the guilty child. All difpofition to cheat their playv 
mates, or fraudulently take from them thofe little toys 
which they ufe in their play, and call their own, muft be 
diicountenanced. Property is facred ; and parents iliould 
ht their children know, that to cheat one another, even in 

their 



mf Children Z3 Sexmnt?* 239 

"their play or play-things, is a fin, difpleafmg to God, ami 
difhonourable to them, and what will expofe them to 
puniihment and fhame when grown up : for the fame dif- 
pofition if indulged will lead them to the commiffion of 
more grofs and direct acts of difhonefty. 

Parents mould decide, too, the little dilputes which 
arife among their children and fervants, not arbitrarily, 
but with a manifeft mew of reafon and equity, in a man* 
ner fuited to their capacities, and which may fallen con- 
viction upon the minds of the little difputants : and the 
parent's determination mult be the end of ail itrife. And 
the parent mud not admit of an arreit of judgment, en 
the complaint of one or other of the contending parties, 
without fuch obvious reafon for' it as may be feen and 
felt by both ; nor may the parent give the child afgaiaA 
whom the cafe turned fomething to pacify or to make 
up for the lois cf the cafe ; for this will carry conviction, 
even to a child's apprehenfion, that the parent is confeioua 
that ample juitice has not been done- ; and this will leiitn 
both the parent's authority and the child's eftesm. 

Parents fhculd by all means inculcate upon the mfncbi 
of their children thefe texts of Scripture — He who walk- 
eth uprightly walketh furely, but he who perverts his way 
fliall be found — The Lord loveth the righteous, and be- 
holds with a favourable countenance the upright in heart — ■ 
A lying tongue is but for a moment — Lying lips are an 
abomination to the Lord — and, All liars mall have theis 
part in the lake which burnetii with fire and brirnflone. 

5. If parents or heads of families would bring up their 
children in the nurture and admonition of the Lord, they 
muft teach them a meek, courteous and amiable conduct 
towards the different ranks and orders of men. Pride is 
-.the poifon of our natures. A ftain fo deep, and fpread 
fo wide over our lapfed natures, Ihould be very carefully 
•watched, and its operation very foon reftrained. Parents 

fhouia 



24© The Religious Education 

mould know that humility and a condefcending temper 
is the brighten: ornament of youth — that a meek and 
quiet fpirit is in the fight of God of great price — that it 
will engage the efteem and affection of all around them, 
and fet them in a very advantageous point of light : for 
before honour is humility. 

Heads of families ihould teach their children and fer- 
vants to reverence and rei'pecl their fuperiors ; that while 
before them they mull be filent and referved, and fo learn 
the government of the tongue ; a point of great impor- 
tance in every rank and ftage of life : to equals :fhey are 
not to affume a forward and pert air, nor an infolent, 
imperious, domineering behaviour to inferiors ; no, not 
to the meaneft Tervant (for there mould be no flaves in 
any chriftian family) ; but they mould be modeft, cour- 
teous and obliging to all, and make every body .as eafy 
and hippy around them as they can. This is f© cafy, 
cheap and delightful a way of communicating happinefs 
to all, that every goodnatured peribn will readily go in- 
to the practice of it, efperially fmce it :is enjoined upon 
us in the facred oracles to be courteous, and promifed 
that he who humbleth himfelf ..(hall be exalted. 

6. Self-denial is another leflbn which parents mould 
teacli their children and fextyants, if they would give them 
a religious education. Without fome degree of this 
temper, we can neither be the true difciples of the meek 
and felf-denying Jems, nor pais comfortably or fafely 
through fuch a world as this is. If parents regard ei- 
ther the. comfort or the falyation of their children, they 
will tail y teach them the knowledge and practice of this 
.christian and focial duty. Children muft be taught to 
deny their appetites and paflions, and be inured to re- 
ftraint— to withftand the folititations of the fenfes, and 
die gaieties and follies of youth — to be fubmiflive and 
quiet under crofTcs and affronts, which they will be likely 
£o„meet with as they pafs through the different fcenes 

which 



which may open to them while acting on the ftage of 
human life. Children poifeued of this felf-government, 
and who grow up in the Heady practice of it, are and 
will be happier in this world than they can be without 
it who are pollened of the largeft fortune, the greatest 
earthly honours, and the moft unlimited power. Parents 
fhould govern their children's appetites, both with refpect 
.to their food, clothing and diverfions. Reafon fhould 
direct what kind and what quantity of food the child 
fhould eat. Parents may deftroy, fhorten the lives, 
and hurt the fenfes, ' of their children, by indulging an 
unreafonable appetite. The food of children mould be 
plain, fimple, light, and fometimes fcanty. Cleanlinefs, 
but not delicacy, fhould always be obferved with refpect 
to our children's food, and fometimes, let the circum- 
fcances of the parents be what they may, children fhould 
fare hard, that they jnay learn to make thofe fhifts 
which luxury and delicacy are Grangers to. Children's 
paiuon for drefs and finery is commonly flrong ; and 
therefore, while the reafon of the child is weak, he muft be 
governed by the reafon of the parents, which will never 
indulge beyond ability and rank : and oftentimes the 
child fhould be denied the gewgaws of faihion, and the 
ufelefs ornaments of dreis, merely becaufe a very ftrong 
paflion for thern is difcovered ; and always when they 
boiiteroufly fay that they will have them. They fhould be 
made to know that fuch a temper, and fuch indecent ex~ 
prefuons to a fuperior, to a parent, are fufficient reafons 
why they lhbuld be denied : for a child left to himfelf, 
or allowed to carry his point by clamour and obftinacy, 
will bring himfelf to fhame and ruin. 

Having mentioned what we apprehend to be themofl 
material things in a religious education, we clofe the 
whole with a few arguments drawn from feveral very 
ferious confi derations, that, if it be poffible, we may per. 

fuade 
X 



-s-p X x£ Religious Education 

Aiade every maiter and miitrefs.qf a family to the flex- 
dy practice of the above-mentioned rules. 

J. -It is a pleafing duty to give our children and fer~ 
rants a religious education. The God of nature has im- 
planted in the breaft of parents fuch a ftrong affection for 
their dependent offspring, that it is impoflible for them 
to feek and promote the child's happinefs without feeling 
at the fame time great inward pleafure and fatisfaetion ; 
for this is one of thofe ways of wifdom which are plea- 
fan tnefs, and one of thofe paths which are peace. And 
if our endeavours mould fucceed, and we fhould fee the 
young and tender minds of our offspring opening to the 
genial influence of knowledge and virtue j and we mould 
hear our tender charge, in confequenee of fuch inftruc- 
tions, inquiring with a becoming folicitude after their 
Father God, and Jefus their Saviour, and after thofe ways 
in which they may pleafe him, and pattern after their 
Redeemer ; if we fhould hear them inquiring, with pro- 
per concern, what they mail do to be faved, or how they 
ihall have their fms pardoned, their hearts changed, their 
lufts and corruptions mortified, and their fouls finally 
faved, and at the fame time fee them aiming at a mofl 
amiable and decent deportment ; Oh ! it mud give us a 
pleafure far beyond what it is poffible for us to receive 
from any other employment : for here is all that pleafure 
which the ftrength of parental affection can afford,' joined 
with that which refults from a confcioufnefs of having 
done our duty, and fucceeded to our wifh ; and at the 
fame time having it in our power to reflect, that we have 
pursued the moil direct way to fccure our own comfort, 
and our children's happinefs, to honour God, to benefit 
the church, and to blefs die world. 

2. The probability of fuccefs may be confidered as an 
argument of confiderable weight to encourage us in this 
delightful practice. And that there is a very great pro- 
Inability of fuccefs, may be argued — > 

i. From 



d'r Children B* Servants. 243 

1. From the fufceptibility of young minds. Children 
early receive impreffions, and are very tenacious of firfl 
impreffions. Though their minds are not like clean 
paper, without a blot or any innate contamination, ,ye£ 
they are much eafier impreffed and formed to virtue and 
goodnefs before thefe innate corruptions are grown in- 
to habits and deep-rooted principles of vice and wicked.- 
nefs. If we had a piece of ground, which was good in 
itfelf, but full of bad weeds in the firfe ftage of vegeta- 
tion, we mould not think it prudent to flay until thofe 
weeds were grown up into fturdy plants, and their roots 
had (truck deep, before we mould make a trial to culti- 
vate the foil, and cad in the good feed ; and we fhould 
hope for fuccefs if we were early in fubduing the noxious, 
and in cultivating the good, feed. So the earlier care 
fhould be taken of our little ones, from the melancholy 
confideration of their having vitiated natures ; efpecially 
fince obfervation and experience affure us, that firfl im- 
prefllons are the longed retained ; that the veffel com- 
monly receives the flrongeft tincture from the liquor 
which was firfl put into it ; and that the tender twig and 
the {lender moot is much eafier bent than the fturdy oak. 
From thefe obvious principles of nature, Solomon ven- 
tured to deliver it as a proverb, Train up a child in the 
way he mould go, and when he is old he will not depart 
from it. 

2. The probability of fucceeding well in the religious 
education of our children may be" argued, further, from 
a religious education being the appointed means of grace, 
and the exprefs command of God. God particularly 
appointed and commanded his people Ifrael to inflrucl 
their children in every branch of their religion ; they were 
to teach them the meaning of their laws, cuftoms, facrifi- 
ces and religious rites. And our text is an exprefs com- 
mand to all parents and heads of families to bring up 
their children in the knowledge and practice of the chrif- 

Itaa 



244 ¥*!£ Religious Edvca^iou 

tian religion ; and this is urged as an appointed means of 
acquiring a more efrablilhed ftate of piety. 

3. The probability of fucceeding may be argued, from 
the fuccefs which has generally attended the ferious, pru- 
dent and faithful endeavours of parents to form their 
children, under the influence of a religious education, to 
knowledge and virtue. God, forefeeing the good fuc- 
cefs which would attend Abraham's wife inftruclicn and 
pious difcipline, faid, I know Abraham, that he will com- 
mand his houfehold after him, and they fTiall keep the 
way of the Lord. The parent and grand-parent of 
young Timothy fucceeded well in their endeavours to 
educate him religioufly : they early taught him to read, 
and from a child to understand the Holy Scriptures, 
which by the bleffing of God made him wife unto falva- • 
tion. And cannot fome of us teftify, from our own 
experience, that it has been owing (under Ged) to the 
feafonable admonitions, the pious counfels, and the early 
mftructions, received from a godly father or a pious 
mother, that we have been brought to fear God, to truft 
in Chrift, and to make confeience of religion ? If fo, we 
need not go from home for examples of fuccefs, this be- 
ing enough, one would think, to engage us cheerfully 
to make the experiment upon our own children.' But if 
we have not been fo happy as to be brought up in a re- 
ligious manner, nor received any fpecial advantage from 
a pious education, yet let us look round and fee if others 
of our acquaintance have not. Is it not a general truth, 
that the moft renowned for piety, wifdom and goodnefs 
have fprung from thofe families where religion has been 
taught and pra&ifed — from families where focial prayer 
has been feafonably and fteadily performed by the maf- 

ter where reading the word of God has been conftantly 

attended to, and religious inftructions of children and 
youth ferioufly practifed ? Some exceptions we know 
there are, as there always will be from general rules ; 

fome 



©f Children & SsurMrs, 245 

fome there are who are proof againft all the force of a 
pious and well-directed education, who, like the fteel, 
grow harder under the ftrokes of the hammer ; while 
there are others who have been bred up in families where 
there has not been the form of religion, nor fo much as 
the fhadow of prudent difcipline or religious inftruction? 
and yet have been matched as brands out of the burning, 
and have been made the trophies cf divine and fovereign 
grace. But thefe inftances are rare ; juft enough to 
prove that grace is fovereign. not confined to means, nor 
to be 'expected without. 

It Is the opinion of the moft accurate writers upon edu- 
cation, and who were good judges of human nature, that 
of the men we meet, or taking mankind as they rife, nine 
out of ten are what they are (good or bad), according as 
they have been educated. If ft is fo, or if the bigger 
half of mankind are what they are according as they 
have been educated from their youth up, then there is a 
probability that our children may be. If then we would 
not have them enter the ftage, toact their part on the 
theatre of this world,., ignorant, profane, corrupt and vi- 
cious, we muft bring them up in the nurture and admoni- 
tion of the Lord. 

4. The fourth and la ft argument that we mail make 
ufe of, to engage heads of families pioufly to educate 
their children and fervants, fhall be taken from the im- 
portance of the riiing generation. And it is certain thai. 
the honour of God, the iupport of religion, and your 
own comfort, depend very much upon the conduct of 
your children : and this confideration mud furnifh a 
very cogent argument to engage you to do your utmoft 
that they may be formed by knowledge and grace to 
fubferve the noble purpofes of public utility. We are 
moving off the ftage, as our fathers have done : for our 
fathers, where are they ? Gone ; and we are entered in 
their room, and muft foon gire place to our children, 
X 2 whe 



24.S The Religious Education 

who will be the only fupporters, under God, of the caufe 
of truth and religion. And can we expect that they will 
efpoufe, fupport and defend that caufe which they have 
been taught to defpife and contemn, by a loofe, carelefs 
and irregular education ? Can we reafouably fuppofc 
that they will rife up, and warmly plead the caufe, the 
injured and neglected caufe, in a degenerate and corrupt 
age, when we are fleeping in the duft, if we neglect to 
teach them the knowledge and fear of God — if we neglect 
to bring them up in the way they mould go — in the way 
of piety to God, of faith in his Son, benevolence and 
righteoufnefs towards all men, and temperance and fo- 
briety towards themfelves ? Can Ave think that they, al- 
ready corrupt in their own natures, neglected in their 
education, and ftrangers to the power of godlinefs, will 
make a bold ftand, when furrounded by a thoufand 
temptations, and as many evil examples, and maintain 
the honour and practice of the religion of the BlefTed 
Jems ? And who of us can relifh or fupport the thought, 
that the bleffed caufe of religion fliould fink, droop and 
die in the hands of our offspring, and this merely through 
our neglect ? We know that God will plead his own 
caufe, and not fuffer it entirely to perim ; yet there is no 
certainty that he will not take his gofpel from our neg- 
lected offspring, and write upon our children, Ichabod. 
It is certain that God will have a church in the world, 
where will be enjoyed the privileges and liberties of re- 
ligion \ but it is not, certain that thefe United States will 
always be the privileged place. The churches of Afia 
were once as golden candlefticks j but thofe very places 
where Jefu.s delighted to walk are become the feats of 
darknefs, fuperftition and vice. Where is the fecurity 
that thefe highly honoured, free and independent States of 
America mall not fuffer the like fate, and fink into oblivion 
and wickednefs, if the very next generation mould defers 
the caufe of religion ? And I appeal to your confeiences 

ta 



*r Children & Sar pants. 247 

to fay, whether there is any thing which is fo likely to 
bring on a general defertion of the all-interefting caufe, 
as the neglect of the education of your children. But 
it mult yield the pious parent much comfort and great 
confolation, if he mould fucceed — if he fhould live to 
fee his children grow up in knowledge and virtue, the 
honour and fupport of his family. It rauft refrefh his 
aged heart, and become a fource of gladnefs in his de- 
clining years, and infpire his hopes of Zion's profperity 
when he mail be gathered to his fathers : for a wife foa- 
maketh a glad father. 

But if you mould not fucceed to your wifli, and mould 
have the mortification to fee them grow up vain and vi- 
cious, you will have two things to comfort you ; one is,, 
the hope that God will remember your pious endeavours 
and fervent prayers for them, and by his almighty grace- 
fave them from final ruin, though it fhould not be until 
your days are numbered and flnimsd ; and the other is, 
that, though they mould finally perifh, yet you will be 
able to reflect that you* have in fome good meafure dene 
your duty, and that their final ruin will not be charged 
to your account. But, on fuppofition you fhould fucceed, 
as there is the higheft probability you will, what mull 
your confolation be at death ! To fee around your dying 
bed your children, pieces of yourfelves, with filial affec- 
tion and pious folicitude affording all the fupport and 
comfort in their power ; if you can look on them as on. 
thofe for whom you have travailed in birth again until 
Chrift has been formed in them ; whom you have not 
only iiurfed with care, but educated religioufly, in confe- 
quence of which you have reafon to believe that they are 
become the children of God by faith, and heirs of glory ;.. 
Oh ! how comfortably may you die ! Supported by fuch 
a profpect, how cheerfully can the dying parent take his 
or her leave of them and the world, faying, Behold I die* 
but God will be with you, and conduct you fafely through 

the 



24$ y** Riu&iovs Education 

the wilderr fs of this world to the heavenly reft ! How 
cheerfully may a dying parent fay, My work is done, I 
have finifhed my courfe, but I leave behind me thofe who 
will, I truft, ftand up for God, and fteadily appear on the 
Lord's fide — thofe who will plead the caufe of truth, 
righteoufnefs, peace and holinefs, with fidelity and a well- 
tempered zeal, and I hope with better fuccefs than I have 
done. I leave my children in an enfnaring world, 
and in a corrupt age, when the advocates of infidelity 
and licentioufnefs are doing; what they can to undermine 
the pillars of our holy religion ; but I leave them under 
the care of my Heavenly Father and theirs, under the 
care of my God and their God, and under the guardian- 
ship of my Redeemer and theirs : and though, my dear 
children, I mall foon be feparated from you, as far as 
heaven is from earth, yet, with the reviving hope of fee- 
ing you again, when you fhall in your order fafely ar- 
rive at the haven of eternal reft, when I hope to have 
the honour and happinefs of preferring you all before the 
mercy-feat, faying, Lord, here I am, and the children 
whom thou haft gracioufly given unto me ; with fuch a 
profpecl:, and with fuch a hope, I can fay, Now letteft 
thou thy fervant depart in peace, having feen thy fal- 
vation.. 

Here we might ctofe the argument, and" with it the 
difcourfe ; but if we fhould leave the dreadful counter- 
part untouched, fome part of its force would be- want- 
ing : therefore give us leave to add: — 

If 'you. mould fee,, through the neglect of their educa- 
tion, your children turning into the paths of the- deftroy- 
er, and becoming vain, difobedient, ungrateful, and, in. 
one word, wicked ; Oh, how cutting muft be the fepa- 
ration by death ! how wounding the laft farewei, when, 
you can rationally expect to fee them but once more, 
and that on the left hand of Chrift at the final day, with 
all the marks of honor aad (kfpair in their countenan- 
ces, 



cf Children & S^RFANts* 249 

Ces, and eyeing you as the authors and inftruments of 
their ruin and mifery ! But the fcene is too pain- 
ful. — I forbear. 

Thefe are fome-of the arguments with which the duty 
of bringing up our children in the nurture and admoni- 
tion of the Lord is enforced. For the fuller handling 
of the fubjecl, we refer the reader to Dr. Doddridge's 
fermons on education and the importance of the riling 
generation ; to whom we acknowledge ourfelves much 
indebted for many of the leading thoughts in this dif- 
courfe. 

We clofe with faying — If thefe ferious confiderations 
and pathetic arguments have their proper weight with 
parents and heads of families, they muft be fufficient to 
enable them to fupport their weight of care, and fur- 
mount every trifling difficulty which may lie in the way 
of giving their children and fervants that religious edu- 
cation above recommended, and arm them with fortitude 
fufficient to form and execute Joihua's refolution — As 
for me and my houfe, we will fcrve the Lord. 



DISCOURSE 



Difcoutfe x, 



On Filial Piety, 



COL. iii. 2cv 

Ch~ddrm y alcy your parents in all things ;, for this is wAl pkaf~ 
ing unto the JLorJ^. 

THE great Apoftle, that he might be clear from the 
blood of all men, and might impartially declare 
the whole counfel of God, in this epiftle to the Coloflians 
interfperfed practical precepts with relative duties, among 
the diiiinguiihihg doctrines of the gofpel. In this para- 
graph, which begins at the 18th verfe, he dwells chiefly 
upon relative duties — en thofe which mutually fubfifl be- 
tween hufbands and wives, parents and children. The 
verfe I have chofen for the theme of the following dif- 
courfe leads me to confider the duty which children owe 
to their parents, under the general term of obedience. 
Children, obey your parents in all things ; for this is well 
pleaung to the Lord. It is as if he had faid, Children, 
you mult be obedient to your parents in all things law- 
ful, not merely becaufe it is right and juft in itfelf, but 
becaufe it is pleafmg to the Lord Jefus Chrilt, who, when 
he condefcended to become a child and to dwell in hu- 
man flefh, fet an amiable and fleady example of filial piety 
and obedience, not only to his real mother, but to him 
who was his reputed father ; for it is faid, that he went 

down 



On Filial Piety. 251 

elown with his parents to Nazareth, and was fubject to 
them. 

By children, in the text, we are to underftand, all the 
youth of a family, whether they are natural children, ap- 
prentices, fervants, or thofe who are committed to the 
care of the heads of a family ; and by parents we are to 
understand, all heads of families, whether they be fathers 
or mothers, mailers, miftrerTes, or guardians. So under 
the general character of parents are comprehended rulers, 
minifters and fchoolmafters ; as thefe are called fathers 
of the people. But I mail principally aim to point out 
and inculcate the duty which youth and children owe to 
their parents, or to thole who have the care and inftructicn 
of their youth ; and, as I am writing or fpeaking to cHFU 
dren, I (hall ufe great piainnefs of fpeech-^-fpeak as un- 
to children, and ufe piainnefs and fuch Simplicity of ftyle 
as may be bed adapted to their capacities, though not 
below the dignity of truth and grace, or beneath the 
notice of heads of families, who are fo nearly interefted in 
thofe inftructions given to their tender charge. 

1. As love is the genuine principle of all true obedi- 
ence, fo it is a natural duty we owe to God, the parent 
of the univerfe .; and, next to him, the duly which all 
children owe to their parents, who under God are inftvu- 
mental of their exiftense, prcferv ation and comfort ; fo 
that love is the firfl duty which children owe to their 
parents. Children who do not love their parents fmcere- 
ly, are without natural affection ; which is highly crimi- 
nal, and which the Apoftle reckons among the very worn; 
fins whiqh the heathen and hypocrites were guilty of. 
••They fnuft love their parents, or they cannot do their 
duty to them, but will be guilty of difobedience, even 
while out of fear, or from felf-intereft, they pay an exter- 
nal obedience to them. Children mould love their pa- 
rents, not merely becaufe they are their parents, but be- 
caufe God has commanded it, and it is right, and well 

pleafmg 



a$l -Om Filial Fijirr* 

^leafing to the Lord Jefus Chriil, who loved his parents, 
and was therefore obedient unto them.. Children fhou-ld 
therefore yield all that refpecl: and obedienee to their pa- 
rents which is the genuine fruit and natural effect of filial 
love. Thofe who do not love their parents, but hate 
them, and wifli them ill, are both monfters of ingratitude, 
and difobedient to God, and mutt expedl that the curfe 
of God will follow them in this life, and that he will 
make them the objects of his difpleafure in the next : for 
" curfed be he who ietteth light by his father, and def- 
pifeth to obey his -mother. And all the people ilia.ll 
fay, Amen." Dmt. xxvii. 16. 

2. It is the duty of children to fear their parents, not 
with a flavifh, but with a reverential and filial, fear ; for 
they have a natural power and authority over them, and 
God will have them acknowledge and revere that autho- 
rity. They mull fear to difobey them, they muft fear 
to difpleafe them ; for thofe children who difpieafe their 
parents needlefsly, difpleafe God voluntarily, and will 
fall under his wrath ; for he has exprefsly commanded, 
Ye (hall. fear every one Lis mother and his father. I am 
the Lord your God. Here God commands every child, 
•be he of what age he may, that he fliall fear his parents, 
both mother and father. The mother is mentioned firft, 
perhaps, becaufe children, efpecially who have got from 
under their mothers' care, are more likely to difregard 
.them than their fathers— are not fri much afraid to dif- 
obey and difpleafe them as they are to difobey and dif- 
pleafe their fathers. But the Great God will have chil- 
dren fear and reverence both. Thofe children, there- 
fore, who are not afraid to difobey, difpleafe and grieve 
their parents, difobey, difpleafe and highly offend God. 
Therefore children, when grown up, who have got be- 
yond the immediate care of their parents, and are in no 
danger of fufFering any punifhment from them for their 
4£fobedienge, muft ftill fear, and reverence them, and be 

afraid 



Qfr FiliAV PlEtt* - . $$% 

afraid of offending them ; for it is a fin againft God, 
which he in the common courfe of providence generally 
punimes in this life. God has promifed temporal good> 
outward profperity, to them who honour their father 
and mother; faying, Honour thy father and mother, 
that thy days may be long upon the land which the Lord 
thy God giveth thee. — Therefore — 

4. Children muft honour and refpedt, as well as fear 
and reverence, their parents. The command we juffc 
mentioned is, as the Apoftle obferves, accompanied and 
enforced by a promife. The fame God who faid, Thou 
fhalt fear thy mother and thy father, has faid, Honour 
thy father a::d thy mother ; which if they did from filial 
refpecr, they mould, as the confequence of fuch refpecl, 
have a long and profperous life, as far at leaft as it 
might ferve for God's glory and their higheft good. 
This command is not only found among thofe ten moral 
precepts publifhed from Mount Sinai with awful pomp 
and folernnity, but it is what our Lord Jefus Chrift re- 
peated with peculiar emphafis. Our Lord faid, God 
commanded, faying, Honour thy father and thy mother ; 
and he who curfeth father or mother, let him die the 
death. And the Apoftle after him enjoins, Honour thy 
father and mother, which is the firft commandment with 
promife. Children are bound to honour and refpecl: their 
parents, by the moft folemn ties ; and they mould do it 
both by words and in their whole deportment. Chil- 
dren mould fpeak refpectfully to and of their parents. 
When they fpeak to them* it mould be with fome hono- 
rary additions, as Sir, and Madam. Whevs they fpeak 
of them to others, it mould be with the appropriate My — . 
My Father, and My Mother — not Father, and Mother, as 
they would of any other aged people, to whom they 
were not related, or to whom they were under no fpecial 
obligations, or as if they were afhamed of the relation. 
Ifaac, when he fpakc to his father it was with the great- 
Y eft 



2C4 ,'-.. Oii SlLlAt PllTY* 

sft refpect and afFe&ion : «#fy Father^ behold, the fire and 
the wood, but where is the lamb for the burnt-offering ? 
Jacob, when he went to his aged father for the bleffing, 
in difguife, faid? My Father; and : Solomon, .when he 
was exalted to royalty, did not lofe the refpect of the 
cbild, the ion, in the authority of a king ; for when. his 
mother approached the throne to make her requeft, he 
arofe and bowed himfelf unto her ; and when .he .had 
feated her on his right hand, he then faid, My Mother, fay 
on. This was -written, no. doubt, for the example of all 
children, be their circumitance.s what they may. This 
wife king did not view himfelf as releafed from his duty 
as a child, a fon, either by his age or royalty. Jofeph, 
too, though advanced to. the firft office next to the king 
of Egypt, inquired of his. brethren, with great refpecl and 
stffe&ion, Is my Father yet alive ? and when he faw him 
for the firfr time after his. long exile, he rofe up, and bow- 
ed himfelf; and when he jprefented his two fons to his 
father for a bleflmg, he again bowed himfelf before him, 
with his face to the earth. This teaches children always 
to fpeak to and of their parents in the honourable and re- 
fpectful ftyle. My Father, or My Mother j befure not m 
any contemptuous manner, as fuperanuated folks — the 
old man, or the old woman : and there are dreadful woes 
denounced againft thofe who do, or who defpife or dif- 
refpedt: thek- parents : " Curfed be .he who fetteth light 
by his father or his mother. And all the people (hall 
fay, Amen." It is a fm fo directly contrary to the laws 
of God, and the light of nature, that if fuch fliould fall 
under the curfe of Heaven, thejuftnefsof the difpenfation 
t^ould be fo obvious as to meet the approbation of all ccn- 
{iderate people. Again — " The eye which mocketh his 
father, or defpifeth to obey his mother, the ravens of the 
valley fhall pluck it out, and the young eagles fliall eat 
it." They fhall live under the curfe of Heaven, and die 
fome ihameful and untimely death, be denied a decent 

and 



Olv Filial &u&t- $$$ 

s*ad' cn»ftiari burial, and their bodies lie expofed to 
become a prey to birds or beafts of the foreft, or 
the fifties of the fea< And if children mould carry 
their contempt or their difrefpect 1 of their parents fo 
far as to curfe them or ftrike them, the great God views 
them as worthy of death ; therefore' it is written, He who 
imiteth his father or his mother fhall' furely be put to 
death ; and he who alfo curfeth his father or his mother 
fhall furely be put to death* * And though fuch wickod 
children may efcape punimment from men, yet the Lord 
our God will not fufler them to efcape his righteous judg- 
ments. Children mould notdefpife their parents becauie 
they are old* infirm, crooked or childifh, nor think that 
becaufe of their infirmities they are not obliged to pay 
them honour and refpect, or that they may treat them 
with neglect or unkindnefs : this is a -great fin, and the 
bafeft ingratitude, and when me wn to tender and aged 
parents, is one of the moil heinous crimes, and'is puniih- 
ecl with death by fome heathen nations in the prefent day. 
This ingratitude is the more heinous, becaufe parents very 
often haflen upon themfelves thofe infirmities of age by 
the care, pains and labour which they have fuftained in 
bearing, nurfing, educating and watching over their chil- 
dren in their youthful days ; and for them to defpife, dis- 
regard or dishonour them becaufe of the infirmities which 
they have brought upon them, is the very height of im- 
piety and bafenefs, and what does not commonly (if ever); 
go unpunifhed in this life : whereas, on the contrary, 
honour, refpect and kindnefs, fhown by children to their 
aged and infirm parents, is commonly, if not always, 
crowned with long life and profperity, fo far at lean: as 
may fubferve the divine glory and their happinefs. 

Indeed, parents may, through infirmity and aged 
childhood, require that which is quite unxeafonable and 
abfurd ; but even then children mould kindly endeavour 
to perfuade them out of their wrong notions, rather than 

violently 



%}6 Ok Filial Piety. 

violently oppofe them, or defpife or laugh at them for 
it, as the effect of fuperannuation. And, as children are 
more apt to defpife their mothers than their fathers for 
their old age and infirmities, fo God has particularly 
•commanded, Defpife not thou thy mother wlien fhe is 
old. And this is the more ungrateful and abufive, as 
ihe has had the pain of bearing, and the care of nurfmg 
and bringing up, the children, the firft care of whom 
fell with double weight upon her. Refpecl and kindneft 
is a debt of nature which fhould be paid in old age, efpe- 
cially to a mother j and to withhold it betrays both fol- 
ly and ingratitude ; and therefore it is faid, A fooliih 
man defpifeth his mother. There is none but the wick- 
ed and the bafe who will do it. Children ihould be fo 
careful of their parents' honour, as kindly to cover their 
infirmities, and even their faults, when they are old, 
if they can do it without fin to themfelves, or injury to 
others ; making great allowances for their aged child- 
hood ; remembering that they are their parents, 

5. Children mud be honeft and faithful* Integrity 
is a virtue, and a duty we owe to all men j but children 
ihould practife it towards their parents with great fideli- 
ty* They ihould be faithful in their fervice, true to their 
intereft, and provident of their time. Some children are 
apt to think that their time is their own ; that they may 1 
be idle, or fpend their time, in their parents' abfence, in 
gaming, drinking, or ufelefs and dangerous amufernents ; 
or that they may take, ufe or give away any part of their 
parents' property, without their knowledge or leave, and 
yet do no wrong ; or they may, by fooliih bargains, or 
fome expenfive vice, bring their parents, efpecially their 
fathers, into debt. But children iriufl: know that they 
may ileal from their parents, as well as from others ; and 
that taking any thing which is the property of our pa- 
rents, without their leave, is as really ftealing as it would 
£e if we had taken, any part of the property of a neigh- 
bour 



On Filial Piety. i tyj\ 

hour of a flrangef • without his knowledge and leave; 
This is a very great fm, and highly reprobated in Scrip- 
ture. He who robbeth his father or his mother, and 
faith, It is no tranfgreflion, the fame is the companion 
of the deftroyer : and he who wafteth his father, and cha- 
feth away his mother, is a fon who caufeth mame, and 
bringeth reproach. Children, then, mud be very careful 
that they do not defraud and injure their parents, either 
by wafting away their time, which is their parents* pro- 
perty, or by taking away and mifufmg any part of their 
property without their leave, or by plunging them into 
debt, or putting them to needlefs expenfe ; all which are 
fpecies of robbery. Such are companions of the deftroy- 
er, and, if indulged, will moil probably foon be joined 
with thofe who live on rapine and murder. Their fin is 
very heinous,, and is commonly attended with the moil 
melancholy and fatal confequences : they bring down the 
gray hairs of their parents with forrow to the grave, and 
ihemfelves to ruin. 

As children fhould be' honeft and faithful, fo they 
faould be obedient to all their parents' lawful commands. 
I fay lawful commands — for though our text fays, Chil- 
dren, obey your parents in all things,- yet it muft be under- 
stood with limitations — in all things lawful : for it is pof- 
fible that parents may command their children to that 
which is wrong and fmful, though it is prefumed in our 
text that they will not. And though it can hardly be 
iuppofed, yet it is a fact that fome have done it. Rebec- 
ca commanded Jacob to fpeak falfely, and to deceive his 
aged father ; and others may command their children to 
work on the Sabbath, to ileal fomething which they may 
want, and to lie to cover the theft, or to fwear profanely 
or falfely. And fo in other cafes, where it is plain from 
the light of nature and Scripture that it is contrary t& 
the mind and will of God, in fuch cafes it is plain • that 
children are not to obey their parents j for we, muft obey 
Y a God 



i$% Off Filial Pi Err. 

God rather than man. Children are not to difpleafe God, 
and ruin their own fouls, to gratify their parents* hu-. 
mours, paffions, or vicious inclinations. When children 
are required to obey their parents, it is that obedience 
which is well pleafing to the Lord : therefore it is not 
only faid, Children, obey your parents, for it is right, i. e* 
in all things which are right and lawful ; but it is faid, 
Children, obey your parents, for this is well pleafing unta 
the Lord : and he cannot be well pleafed with an obe- 
dience to commands which are unlawful in themfelves, 
and highly difpleafmg to him ; and indeed fuch a com- 
pliance is not an obedience to parents, for they have no 
right or authority to command their children to do things 
difpleafmg to God :, and obedience is obeying lawful au- 
thority. 

6. If children would do their duty to their parents,, 
they muft be willing to adminifter to the maintenance, 
Jupport and comfort of them, efpecially when they are 
old* poor, and not able to help themfelves.. As they 
have watched $tt* them, nourifhed and brought them 
up from the womb, carried la^m through their childhood, 
and guided their youthful fteps with p&rental care, with- 
out any Other bonds but thofe of nature and of God to, 
cbiige them, fo children mould fuppcrt, comfort and che- 
rifh their parents when they are become children by age 
and infirmity j for they are under the fame bonds of na- 
ture and of God to maintain and comfort them ; nay, 
more, for there are the bonds of gratitude and natural 
juftice lying upon them, ftrengthened by natural filial af- 
fection ; for all parents, who have brought up their chil- 
dren well, have the claim of juftice and gratitude upon 
them, obliging them, according to their ability, to afford 
them a comfortable maintenance. Thofe who have been, 
under God, the infiruments of our exiftence, and afforded 
us all the comforts and advantages in their power, mull 
certainly have a juft claim upon us, both from gratitude 



On Filial Piety. 25$ 

and common equity, for all the comfort and fupport we 
can poffibly afford them. 

Kindnefs to old, decrepid parents was always thought 
an eminent branch of filial piety. It is fo plain a dictate 
of nature, that the heathens have ever celebVated it as an 
act of filial piety. Eneas makes a diftinguifhed figure, 
both in ancient poetry and hiflory ; but chiefly for the 
care he took of, and the kindnefs he (hewed to, his aged 
and helplefs father : for, in the burning of Troy- by the- 
Grcciatu, he took care to fave his aged father.. Wherv 
obliged to flee in the night, he took him on his back, 
and, under the cover of darknefs, made his efcape, 
through raging flames, armed enemies, and ten thoufand 
deaths ; but no danger or difficulty was fufftcient to pre«< 
vail on him to forfake or neglect his aged and helplefs 
parent. He was therefore ever after celebrated as the 
Pious Eneas. Jofeph, who was exalted to great power 
and influence in Egypt, did not think the circumftances. 
of his needy father below his notice ; but kindly fent for 
him, and tenderly nourifhed him through the famine : 
and before he could remove him within his own jurifdic- 
tion, he fent him a prefent of the good things of the land 
of Egypt ; what was for his delight and comfort, as well 
as what was neceflary for his fupport. He was willing 
his aged father fhould fhare with him the befl he had ; 
therefore he fent him not only corn for bread, but the 
good things of the lan4 for his comfort and delight. He 
{lid not fay, as it is to be feared fome have done, The 
old man has got beyond his ufefulnefs ; any thing will 
do for him, no matter what, if it does but keep foul and 
body together. No ; he fent ten affes loaded with the 
rarities and delicacies of Egypt, and ten more loaded 
with corn and the neceiTaries of life, as a prefent to his 
aged father. But the moil worthy of all examples is 
that of our BlefTed Saviour. When furrounded with the 
ignominy of the crofs, and pierced with the pains of 

4eath y 



2&o On Filial Piety. 

death ; when infulted by a lawlefs mob, and finking un*. 
der the agonies of diiTolving nature; he pioully recom- 
mended his aged mother to the filial care of his beloved 
John. The facred hiftorian obferi T es, no doubt for our 
imitation, that, while Jefus hung on the crofs,,he faw his 
mother Handing near it, and his favourite difciple John 
not far off; and he faid to him, Beholdthy mother. He 
well underftood the language of filial piety, and from 
that hour -he took her home to his own houfe, and no 
doubt took the beft care he could of her through the re- 
mainder of her life. Our Saviour condemned negligence 
to parents, and feverely rebuked thofe who countenanced' 
it; for, though it was a tradition of the fithers, and* 
allowed by the lawyers and rulers of that age, yet it was 
highly difapproved of' by our Saviour. The tradition 
was, that if a child brought any part of his eflate to the 
facred treafury, and faid it was corban, i. e. a part of his 
fupport, and what he devoted to a public and pious ufe, 
he was by that freed from any obligation afterwards to 
fupport or maintain his parents, iliould they come to 
want. But the BlefTed Jefus faid, that by this tradition" 
they made the commandment of God of no effect. 

The Apoftle,, fpeakihg of thofe who were objecls of 
public charity — of widowed mothers in particular- — faid, 
If they have children, let them relieve them, that they- 
be not burdenfome to the church. Thus it is moft obvi- 
ous, both from Scripture, reafonand the law of grati- 
tude,' that it is the duty of children, be they old or young,, 
to fhew kindnefs unto their parents, and be ready to ad- 
minifter all that afliitance, comfort and fupport to them 
which they can, and which is comprehended in that obe- 
dience required in our text. 

7. The laft branch of filial duty which I mall mention- 
is, cheerful fubniiiEoa to parents j and this in three par- 
ticulars-; 

j. Chiltfreii 



Ok Filial Piety* 261 

1. Children mull fubmit to all the lawful commands 
of their parents : for though it is required in' our text, 
Children, obey your parents in all things ■, it is evident that 
this obedience muft not be a blind, unlimited obedience, 
as I obferved before, but limited to all things lawful, 
or well pleafing to God. In thofe only children are to 
yield a cheerful and ready obedience. But when parents 
do, as it is pofhble they may, command their children to 
do fome things which are wrong in themfelves, and con- 
trary to the miiid and the revealed will of God, either 
through ignorance, prejudice, paffion or wiekednefs, yet 
«ven then children fhouid not obftinately refill, or con- 
temp tuoufly oppofe, their parents, but humbly perfuade 
'them to defift from fuch unlawful or unreafonable re- 
quirements ; and they may modeftly ihew their parents 
wherein they are wrong, and let them know that the 
reafon why they do not readily and cheerfully obey them 
is, becaufe they fear God, and dare not difpleafe him, 
being bound to obey God, their heavenly father, rather 
than their earthly parents, whofe authority is fubordinate 
to his. 

2. Children mould patiently fubmit to the reasonable 
correction cf their parents. 

What I have to fay under this head chiefly refpe&s 
young children, who muft fo'metimes come under the 
difcipline of the rod, before reafon and moral fenfe is 
become futficiently powerful to curb the exuberance of 
youthful paffions. Yet the correction of the rod fhouid 
be with parents their ftrange work ; not frequent, nor 
ever ufed when the remonfcrance of reafon, parental au- 
thority, or the power of perfuafion, will anfwer, or have 
the defired effect : but when thefe fail, then the rod muft 
adminifter inftruction^ as it will to a wife fon. The Wife 
King fays (fpeaking of the difcipline of the rod) Correct 
thy fon, and he (hall give thee reft ; yea, he (hall give 

delighl 



1 62 , On Filial Piety. 

delight to thy foul. Children mull bear patiently --de* - 
ferved correction, and grow more teachable, dutiful and'" 
obedient thereby ; fo that their parents may have reft and 
fatisfaciion in the happy fruit of wifely and feafonably 
admlniftred chaftifements. They mould loye and reve- 
rence their parents the more for needful and wholefcme 
difcipline ; for their parents cannot give a better proof" 
of their love and tender concern for the beft good and 
the higheft intereft of their children. He who fpares 
the rod, fpoils the child ; nay, he implicitly hates him, or 
acts as if he hated him-. Therefore if children mould hate 
their parents for chaftifmg them when they deferve and 
need it, and do it for their good, and not to gratify their 
own pafilons, they are in danger of being utterly and" 
fuddenly deftroyed : for he. who hateth reproof mall dief 
and he who being often reproved hardeneth himfelf, fliaU 
fuddenly be deftroyed, and that without remedy,. 

3. Children mould be attentive totlie counfels of their 
parents, as well as teachable under their inftruclions and 
difcipline. Children are too apt to defpife their parents' 
advice and counfels, vainly imagining that they know 
better than their parents, efpecially in thofe things which 
crofs their inclinations, childifti fancy, or youthful hu- ■ 
rnonr. Parents indeed may be imprudent, or. ignorant, 
fer wilful and craldifh, and their grown up children may 
know more, apprehend things clearer, than their parents ; 
but this is not fo often, the cafe as they may think it is ; 
and where this is the cafe, they rauft not. contemptuously 
flight the counfel of their parents, nor defpife their advice; 
but humbly and kindly endeavour to convince them, where 
they apprehend that their parents are in the wrong — not 
violently oppofe, nor openly to their face difregard, their 
counfel and advice, if their counfel and advice mould not 
be quite fo wife and prudent as might be expected from 
a parent. It argues a very bad difpofition in a child, be 
he ever fo old, wife, and decerning, when he will not 

patiently 



Ov Filial Piett, 263 

patiently hear, but defpife and contemn, the counsels and 
ir.ftru&ions of his parents. The Spirit of God, by Solo- 
mon, calls upon children to hearken to the counfels and 
inftructions of both father and mother : My fon, hear 
the inflruclions of thy father, and forfake not the law of 
thy mother : and a wife fon (fays the fame infpired wri- 
ter)' will hear the inftruclions of a father- So that thcfe 
children who will not hear attentively, are difobedient to 
God, and, in the judgment of that wifdom which cannot 
tfrr, are fools, and void of understanding. 

Children who are grown up to years of difcretioivand 
underflanding, arc as apt to flight the counfel and ad- 
vice of their parents in the article of marriage as in any 
one thing, and are as often wrong in that as in any one 
thing. Children are very apt to fay, In chpojjing our 
own companions for life, we are free, and can be under 
no controul ; and madly run on, with .little judgment, 
and lefs regard to their parents' advice and counfel, tilt" 
they have broke their- hearts, and pierced thcmfelves 
through With many forrows, and, too 'late, fecitheir own 
fin and folly. But, -children i I have the heart of a pa- 
rent, and mull fpeak freely and feelingly to you. You 
are much miftaken i\£ you think we have no right to in- 
terpofe with our advice, counfel and . direcljou, in the fe- 
rious.arid delicate cafe of your marriage. Yes, my young 
friends — our honour, our comfort and our intereft" arc 
all concerned in it, and are intimately conne^ed- with it. 
And., we ought to be confulted in.fo weighty and interefl- 
ing an affair. Nay, you ought to be pleafed and gratifi- 
ed too, when that can be done .confidently with your 
happinefs, and it is to be hoped that our advice and 
counfel. will never, on fo tender a fubjecT:, interfere with 
your natural rights, honour or happinefs. But if it mould 
fo happen, children mould never violently oppofe, but by 
reafon, perfuafion and filial condefcenfion endeavour to 
gain over their parents, that their choice may coincide 

with 



364 0* - Fuim Piety* 

with their own. And children had better deny- them* 
ielves the gratification of their own fancy, than obftinate- 
ly difobey a parent in fo interefting a point. 

If, however, parents are evidently unreafonable, and 
governed by unworthy motives, in their advice, without 
any regard to perfonal worth, as it is very pofGble they 
may be, then children are not bound to obey them ; for 
their authority does not extend fo far as to require unrea- 
fonable or unworthy things. Children are not obliged 
to marry thofe whom they cannot love with complacen- 
cy and efteem becaufe they want perfonal worthinefs or 
true virtue. But no.cjiild fhould obftinately fay, I ivill 
marry this or thatperfon, whether my parents will 
give leave or not; for, unlefs they can give a better rea- 
fon for fuch a rafli refolution than Sampfon could, (be- 
caufe {he pleafeth me well) they, will have reafon to re- 
pent it, when it is too late, as he had. 

When children are governed by fancy,' without.a foun- 
dation in reafon and virtue, they do but make work for 
fruitlefs repentance ; for that which pleafes without be- 
ing amiable, will fo on become difpleafmg, and a fource 
of forrow, as did Sampfon's Timnitifh. wife* 

Parents have a right, and it is their duty, to forbid 
their children marrying, irreligious, worthlefs 'perfons. 
God, the Everlafting Father of the univerfe, forbade his 
children marrying with idolatrous heathens, and the A- 
poftle, under his direction, forbids believers marrying 
with infidels. Speaking to believers, he fays, Be ye not 
unequally yoked with unbelievers ; for what commu- 
nion hath Chrift with Belial ? And what are wicked ancT 
..profane perfons better than baptized heathens ? Nay, 
they are worfe — practical atheifts ; for the wicked faith 
in his heart, There is no God. Befure there is no fear 
of God before their eyes. Therefore parents have not 
only a right to interpofe in their children's marriage by 

their 



On Filial Pi sty, 265 

their advice and counfel, but they have a divine right, 
from the Univerfal Parent of men, to forbid their chil- 
dren's marrying with vain, wicked and unfuitable per- 
fons ; and if any children are hardy enough to marry 
againft their parents' will, and contrary to their wife in- 
ftru&ions, prudent advice, and parental counfel, they dif- 
obey God, and muft expect to go without his bleffing, 
and muft anfwer for this conduct at his awful tribunal in 
the laft day. 

I clofe this head in the words of a late pious author 
on this fubjecl: :* " In choofmg a yoke-fellow (faith he) 
be fure keep within the bounds of chriftian profeffion : 
marry no one who is not profeffedly united to Chrift, and 
in the judgment of charity fincerely religious. Next to 
religion, have a particular regard to fuitablenefs in age, 
quality, education and natural temper. Regard thefe 
things, and pleafe God and yourfelves, and you mall not 
difpleafe me, in your choice." 

Upon the whole, you, my dear children, fee what it 
is to obey your parents in all things which are right,, and 
well pleafmg to the Lord Jefus Chrift. 

It implies, that you love, honour and refpeft them, and 
fubmit to them in all things which are lawful'; that you 
comfort, aflift and fupport them when they ftand in need 
of your help; that you confult them upon the important 
article of marriage, and endeavour to pleafe them, as their 
comfort, honour and intereft are nearly concerned in your 
marriage ; as you will find if ever you become parents* 
and live to fee your children married. Nov/ thefe things 
may look like fmall matters, not worth your attention, 
or fuch a ferious and public notice ; but they are what 
the great God has thought fit to enjoin upon us, arid 
commanded us to inculcate upon you our children, and 
has promifed his blefting to thofe who conform to thefe in- 

ftru&ion*, 
* Mr. Philip Henry's Advice to his Children. 

z 



266 On Filial Piety* 

fractions, and practife this filial piety. He has threatened 
his curfe to thofe children who do not obey their pa- 
rents in all things which are right and well pleafmg to 
him. And the bleffings and the curfes of the Almighty 
are no fmall things ; they are not to be trifled with ; for 
in the divine bleffing is contained all that you can need or 
enjoy, and in the curfe of God are all the evils you can 
fear or fufFer. 

But that your. obedience to your parents may be pleat- 
ing and acceptable to God, -it mud fpring from a princi- 
ple of religion — from fupreme love to God your Heaven- 
ly Father, and your dear Redeemer. ; who has faid, Chil- 
dren, obey your parents in all things ; for this is right, and 
well pleafmg to the Lord. He who for our- fakes be- 
came a child, and fet the amiable example of filial love 
and obedience, he was fubject to his parents in his child- 
hood and youth, and took the moft effectual care that his 
widowed and aged mother mould not want. any thing for 
her comfort and fupport. And to act after his atniable 
and excellent example is to acl: the moft honourable and 
fafe part you poffibly can, and the only way.in which you 
c^n be fure of the bleffing of Heaven, and the favour and 
efteem of all the wife and good among men. In this way 
you will not fail of the outward bleffings of this life, fo 
far as will beft fubferve your beil intereit and true happi- 
nefs ; for this is acting in obedience to that command 
.which is with promife of outward profperity, as far as it 
v411 promote the divine glory and your good. 

. Thofe .obedient children who have confcie.ntioufly done 
their duty to,God and jtheir parents, are blelTed in this life, 
and completely happy in the next; but thofe who are 
difobedi.ent to God and their parents meet with the frowns 
©f. Heaven, and . the : curfe of God often blafts all they 
• attempt, and all they poifefs in this life ; and at death 
they muft go away accurfed into everlafting punifhment — 
punifhment prepared for the devil and his angels. But, 

mj 



On Filial P'iett. 267 

my young friends, if you are obedient to your parents 'hi 
all things which are lawful, becaufe it is right and well 
pleafmg to the Lord Jefus, herein acling from fupreme 
love to God and the dear Redeemer, ypu fhall inherit all 
things ; you fhall live efleemed and bleffed in this world, 
and you fhall die happily, and be greatly lamented by 
your furviving friends here, and be owned "and honoured 
by your Heavenly Father as his children, and be received 
hereafter into the everlafting arms of his mercy, crowned 
with life immortal, and inverted with the inheritance of 
the faints in light : — for if children, then heirs ; heirs of 
God, and joint heirs with jefus Chrift, his Bleffed and 
Eternal Son, to an inheritance which is incorruptible, un- 
defiled, and which fadeth riot away, refcrved in heaven 
for you. 






DISCOURSE 



SDifajurfe xi. 



A Century Difcourfe, delivered on the ift of 
January, i3oo; in which are colle&ed fome 
of the more diftinguifhing Hiftorical Fads, 
and Providential Events, which took place 
in each of the lad hundred Years. 



PSALM lxxvif. io, ii, 12, 13. 

/ will remember the years of the right hand of the Moft High, 
I will remember the works of thj Lord ; furcly I will re- 
member thy wonders of old, I will meditate alfo of all thy 
works, and talk of thy doings. Thy way, God, is in the 

fanSvary : who is fo great a God as cur God I 

THIS pious refolutlon of the Pfalmlit fliould be adopt- 
ed by us, on this memorable era, the birth-day of 
the new year 1800. Such a day we never faw, nor ever 
fhall fee another. 

It has ever been the cuftom of God's people, in all paft 
ages, to perpetuate the remembrance of fome illuftrious 
event which has taken place among them ; either by 
erecting fome monument, or fixing fome data, to excite 
their humility and thankfulnefs, or for the ftrengthening 
of their faith, or the eftablifhing of their hope, in all fu- 
ture times of trial. 

This feemed to be the view which the Pfalmifl had 
when he formed, in a dark day, the refolution of our 

text. 



A Century Discourse* 269 

text. To perpetuate the memory of that decifive battle 
fought between Amalek and the defencelefs tribes of 
Ifrael at Rephidim, when Amalek was utterly defeated, 
Mofes built an altar at or near the place where the vic- 
tory was gained, and put this infcription upon it, Jeho- 
vAH-ni^ — the Lord is my banner. So Jolhua was di- 
rected,, when the tribes of Ifrael paffed through Jordan 
on dry ground, to take twelve ftones from the bed of the 
river, the waters being cut off before the ark of the Lord, 
and to erect them into a monument on the more, in perpe* 
tuam re'i 7nemorlam. Samuel, in remembrance of a very fig- 
nal victory which he had miraculoufly obtained over the 
Philiftines, fet up a ftone, and wrote upon it, Ebene%er — . 
hitherto the Lord hath helped us. We, having obtained 
help from God, and begun a more dirtinguifhing date in 
the annals of time than any of us ever faw, (the firfr. day 
of the 1800th year) may therefore fet up our Ehcne%ev-, 
'and fay, Hitherto hath the Lord helped us. 

What I purpofe in the following difcourfe is, to call to 
mind the more remarkable events which have marked and 
diftinguiihed the lait century, and difplayed the years of 
the right hand of the Almighty. And furely we ought 
to remember the wonderful works of the Lord, to medi- 
tate on all his doings, and talk of all his ways : for thy 
way O God is in the fanctuary : who is fo great a God 
as our God J 

1700 Began with a vacancy in the miniitry in the- 

only church in this town. [Gloucefter.] The Rev. I. 
Emerfon, their fir'ft ordained paftor, after more than for- 
ty years fp'ent in the miniitry among them, died in this 
year. There was a vacancy in the government of Maf- 
iachufetts, occafioned by the removal of Lord Ballamont 
to New-York, who left the government in the hands of 
Mr. Stcughton, his Lieutenant. In this year a college 
was founded at New-Haven in Connecticut ; and the firft 
Quaker mecting-hcufe was built at Newport, in Rhode- 
iflanu. Z.2 J 70 * 



270 A Century Discourse, 

1 701 — — This year Lord Ballamont died at Newyork. 
Mr. Jofeph Dudley Was- appointed governor of MafTa- 
chufetts and Newhamplhire. 

1702 — — Louis XIV proclaimed the Pretender king of 
England, which rendered a war between Great Britain 
and France inevitable. The governor of Canada, afTum- 
ing the title of Father and Protector of the Indians, ex- 
cited them to do what they could to prevent the New- 
England fettlements. The Pequods and the Pemaquids 
led the way, and became very troublefome to the MafTa- 
chufetts and Newhampfhire. 

1703 Meeting with fome check, the Indians re- 
mained tolerably quiet this year, till late in the fall ; but 
war being proclaimed between Great Britain and 
France, they were encouraged and fupplied with arms 
and ammunition by the governor of Canada, and became, 
late in the year, very bold. A party of about three hun- 
dred French and Indians marched from Canada, defeined 
againft the frontiers of MafTachufetts and Newhamp- 
lhire. A detachment fteered eaftward, and fell upon the 
defenceless inhabitants of Kennebeck ; but the main body 
bent their courfe more weft ward, and inverted Deerfield, 
(the moft confiderablc frontier town in the northweft part 
of MaSachufetts) and furprifed the garriibn in the night 
of the 28th of February, 1704. They burnt the town, 
killed between forty and fifty inhabitants, and carried 
away above 100 prifoners. 

1 704 Governor Dudley united with the General 

Court in meafures more effectually to fe.cure the frontiers j 
thought beft not to act any longer on the defenfive only, 
raifed feveral companies of volunteers, fet a bounty on 
prifoners and Indian fcalps. Col. Church, and captains 
Tyng and March, were the principal officers ; and their 
orders were, to fweep the coafl from the head of Con- 
necticut river to St. John's ; and they executed the plan 

with 



A Century Vis zoo use* 271 

with good iliccefs. They returned, in the clofe of the 
year, with little lofs, fome prifoners, and many fcalps. 

The frontiers remained quiet till the fall, when 
4©o French and Indians marched from Canada, 
and fell upon Lancafter, Groton, Haverhill, Amefbury, 
and fome other towns and fettlements eaft of them, where 
they burnt, deftroyed and took as many captives as they 
could, though not without confiderable lofs to themfelves,,. 

1705 — - — There was fome abatement of the war ; and 
queen Ann figniSed to governor Dudley, that fhe was 
laying a plan of an expedition againft Canada, to be put 
in execution the next. year. The Governor and Council 
thought it a good opportunity to endeavour the exchange 
or redemption of prifoners. 

1706 Five men were chofen, and fent as a flag tor 

Canada, for that purpofe ; and they obtained all the cap- 
tives, except a few children, who were adopted into In- 
dian families, and removed at a diilance ; of thefe a 
daughter of the Rev. Mr. Williams, taken at Deerfield, 
was one, who was never recovered, but grew up among 
them, adopted their cuftoms, manners and drefs, and 
married a fachem of the Onondago tribe. 

1 707 Small parties frequently appeared, and kept 

the whole frontiers in one perpetual; alarm : but Chelmf- 
ford, Sudbury, Groton, Exeter, Dover, and fome expofed 
fettlements, fuffered the molt. In all thefe places they 
burnt houfes, killed many of the inhabitants, and carried 
away a number into a doleful captivity : though not 
without fuffering nearly equal lofs themfelves, which 
made them weary of the war. The governor of Canada 
propofed to governor Dudley a treaty of neutrality ; but 
governor Dudley, not falling in with the propofal, waved 
an anfwer, expecting an army and a fleet from England, 
in the fpring, to invade Canada. Preparations were ac- 
cordingly made, both in England and in the colonies, 

efpecially 



272 A Century JDiscourss. 

especially in MafTachufetts. But the troops which were 
raifed in England were wanted elfewhere, and Co the ex- 
pedition was laid afide. 

1708 Opened with a very threatening afpec"h 

There was a combination of Mohawks, Penobfcots, Nor- 
ridgewoks and Canadians, whofe orders were, to burn, t© 
kill, and lay wafte all the frontiers, from Connecticut 
river in the weft, to St. John's in the eaft. This was 
very alarming. The court was called together ; public 
prayers and fallings were appointed y volunteer compa- 
nies were raifed, but did not march until they heard that 
the right hand of the Moft High was doing wonders : the 
Mohawks returned back before they reached the place of 
rendezvous ; for a gun went off accidentally, and killed . 
or wounded one of their number, which they thought was 
a bad omen. The Penobfcots and the Norridgewoks 
iiever came : the Canadians were divided among them- 
felves ; only a fmall part came forward, and fell upon 
Haverhill, and burnt that part of the town next to the 
river; killed a few, took a fmall number captive, but left. 
a greater number of their own party; 

1 yog -Governor Dudley received letters which gave . 

him to underftand that the Queen was determined, at all 
adventures, to invade Canada in the fpring. The quota 
for each colony was affigned and raifed. A large fleet 
was to go up the river St. Lawrence, and beliege Quebec ; ; 
an army, made up chiefly of provincials, was to penetrate 
by the way of the lakes, and invade Montreal at the 
fame time. The land army marched under command of ■ 
gen. Nicholfon, and arrived fafely at Wood-creek, near 
ihe head of South Bay, and threw up fome temporary 
works, and waited to hear from the fleet and army in the 
river ; but the fleet and army never came, being employ- 
ed another way. Gen. Nicholfon built a fmall fort at 
the head of South Bay, and, as the troops grew fickly, 
he returned, without doing any thing mere, November 4, 
2709. *7 X ° 



A Century Discourse. 273 

fjto Gen. Nicholfon, with the affiftance of a fmall 

iiaval force, took Port-Royal, with its dependencies, and 
failed for England to folicit another fleet and army for 
Canada, and obtained his object ;. and returned early 
in the fpring. 

1 7 1 1 He made, with all poftlble difpatcn, the ne- 

ceiTary preparations. On the 24th of June, the fleet with 
the tranfports arrived, and on the 30th of July failed for 
the river. On the 2d of Auguft gen. Nicholfon fet cut 
for Albany, to take the command of the land army, and 
to purfue his former route. The fleet, commanded by 
admiral Walker, got, with all the tranfports, &c. fafe 
into the river j but for want of good pilots, or by ftorms, 
winds, fogs, or fome other unknown caufe, the fleet was 
fo broken, fcattered, wrecked and loft, that few ever re- 
turned, and thofe which did were in a very mattered 
condition ; and the expedition to the weftward failed of 
courfe. 

171 2 Was very remarkable for increafing trouble 

with the Indians. A very great fire happened in Bof- 
ton, which confumed the central part of the town ; and 
the treaty of Utrecht took place, when peace was re- 
ftored between England, France and Spain, in which 
treaty of peace the colonies were included. 

I 7 I 3 Peace between the colonies and the Indians 

was made and ratified by their chiefs on the 15th of Ju- 
ly at Portfmouth. In this year queen Ann died, and 
George I was crowned. 

1714 King George I was proclaimed in Bofton 

with great pomp, folemnity and joy. Governor Dudley 
was removed, and col. Burgefs appointed in his room. 
[From Philip 1 's War, which began in 1675, to l 7 l 4> 
Maflachufetts and Newhampfhire alone loft 6000 young 
men and male children, who were killed, and taken 
•without being recovered.] 

I7*J 



274 A Century Discovrw. 

1715*** Bifputes ran high in the Genera} Court, 

which terminated in the refignation of Governor Burgefs; 
and col. Samuel Shute was appointed to fucceed him. 

1 7 16 Ralle, a French Jefuit, miffionary to the 

eaitern tribes, became ftationary at Norridgewok, and 
had the addrefs and influence to perfuade the Indians to 
break the peace with the MafTachufetts, which had been 
made and ratified two years before at Portsmouth. Go- 
vernor Shute, with fome members of the court, went to 
Arowfic, where they aflembled the chiefs of thofe eaftern 
tribes, and after fome time perfuaded them to renew and 
ratify the peace before made at Portfmouth : but Ralle 
foon prevailed with the young warriors to repeat their 
wonted depredations, and kept the frontiers in one per- 
petual alarm. 

1 7 1 7 The Governor and Council were divided as to 

the mode of defence. Some were for proclaiming war 
againft thofe tribes only ; others were for negotiating a 
peace, : but nothing was done to effect. 

171 8 — ■ — -The Governor andCouncil offered them a bi- 
ble, tranflated into their own language, and a proteftant 
minifter to teach them religion ; both of which they re- 
jected, faying, they had a minifter, fent by the Great 
Spirit, who would be angry if they did not mind what 
he faid. 

1 7 19 Warm debates and new fubj eels of conten- 
tion arofe between the Governor and the Court, who had 
imbibed a ftrong fufpicion that he was under the influence 
of men of arbitrary principles, and were apprehenhve that 
their privileges were in danger. 

1720 Being the famous anniverfary of our fore- 
fathers' landing on the rock at Plymouth, the year of 
the right hand of the Moil High was remembered by 

their 



A Century Discovrsx. 275 

tfeeir defcendants, and united and infpired them to go 
on ; for faid they, Who is fo great a god as our God ? 

1 72 1 The fmall pox broke out and prevailed in 

Bofton, and of 5889 who took it the natural way, 844 
died. This heavy judgment delayed the operation of 
any effectual meafures to prevent the favages' depreda- 
tions. 

1722 The Governor, Council and General Court 

Were united, & proclaimed. war againft thofe hoftile tribes, 
and fet a bounty on fcalps and prifoners, efpecially on 
Ralle's fcalp; but chofe rather that .he ihould be taken 
prifoner. 

1723 — —Several fcalping parties were comrriifiioned, 
and went with orders to take Ralle, if poffible* One 
party furprifed his dwelling, and took his box ,.pf pa- 
pers, but he narrowly efcaped. By thofe papers it ap- 
peared, by his correspondence with the governor of' Cana- 
da, that he was the fomenter of all the trouble we. had 
had with thofe Indians. His death or capture became 
now a more interefting object. 

,1724 Two companies, of 100 men each, were raff- 
ed, and put under the command of captains Harmor. and 
Moulton. Thefe marched on the 6th of Auguft with a 
determination to take Ralle, if poffible, dead or alive ; 
as he was now viewed as the fole agent, caufe and fo- 
menter of the war. In September following, they fur- 
prifed the principal town of Norridgewok, where they 
found Ralle. They offered him quarter, for they meant 
to take him alive ; but while they were endeavouring ,t9 
fecure him, he fired his piece, and wounded a friendly 
Indian of capt. Harmor's company. Another friendly 
Mohawk, of the fame company, feeing that, (hot him 
through the head, and he fell dead on the fpot. After 
this, the heads of the tribes fued for peace^ winch was 
ratified before the year clofed. 

•,1725 



t?6 ^ CsNtVRT DlSC&VRSS, 

1725— — Some of St. Francis's Indians engaged Tome 
young warriors of thofe tribes, and made great depreda- 
tions on our frontiers, and the General Court increafed 
their premiums @n fcalps to ^100 each. This encoura- 
ged capt. Lovel to raife a company of 100 men, wh» 
went out upon a fcalping party ; but he was more un- 
fortunate in this enterprife than he had been heretofore ; 
for being decoyed by a fingle Indian, who mewed himfeif 
on a point of land fkirting Penopefotick pond, he was am- 
bullied by a fuperior number. Capt. Lovel and his 
men fought under great difadvantage, yet with fuch 
bravery, that the enemy fuffered equal lofs, and left 
liim mailer of the field. The captain was mortally 
wounded, and foon died, with mod of his officers and' 
men. This was the lafl confiderable action before a 
general peace was fettled at Cafco-bay. 

1726 From this time a long and happy peace en- 

fued, compared to what had been before. Governor 
Shute is recalled, and Mr. Dummer, his lieutenant, fuo 
ceeds him in the adminiftration. 

1727 Was. remarkable for a very hard and exten- 

five earthquake. It took place on the 29th of October, 
about 40 minutes pail: ten, at night. It was preceded 
by a very great -and terrible nolle, which increafed till 
the fhake began, which lailed about 3 minutes. If: threw 
in cellar walls, and fhook 01F the tops of fome chimnies ; 
but no houfes were thrown down. It was felt through 
the colonies, but hardeft at Newyork and in the MafTa- 
chufetts. Gentler fhocks were felt for feveral months 
after, which was very alarming to the people. Many be- 
came very thoughtful and ferious ; religious impreffions 
•were made upon the minds of many ; with fome, thofe 
impreffions were lafting, and fettled into a ftate of practical 
piety and religion ; with others, they wore off as the 
. fymptoms of the earthquake abated. 

17 2 S 



J Csitruxr Discourse* 277 

172S Upon the acceffion of George II to the 

throne, Mr. William Burnet, fon of the celebrated bifhop, 
was appointed governor of MafTachufetts and Newhamp- 
fhire, and received with great pomp and parade at Bofton, 
on the 1 3th of July. Upon publifhing his orders, the 
probability of his having a quiet feat in the chair of 
government was very fmall .; but his death, which took 
place on the 17th of September, the next year, put an 
end to thofe altercations which began with his adminiflra- 
lion, and which had a threatening afpect. 

1729 Governor Burnet's death was thought to he 

occafloned, in part at leaft, by the ill effects which his 
controverfy with the court had upon his nerves. 

*73° Mr. Belcher was appointed to fucceed gover- 
nor Burnet, and he renewed and kept up the debates 
about a governor's power and falary, through his whole 
administration. 

til 1 He gave up the idea of getting his falary 

>fixed, and, being pofTeffed of popular talents, he for a while 
gained the efteem and confidence of the government ; yet 
there was a party formed againft him, who tranfmitted 
loud complaints of his public conduct to England. 

*73 2 : -A- plan was laid to make Newhampfhire an 

entirely feparate government, and to have a diflinct: 
-governor, who mould refide in the .province, and have no 
-connexion with MafTachufetts. 

1733 But, previous to this feparation, it was 

necefTary to run, the boundary lines. This occafloned 
warm difputes and contentions, and was finally fettled by 
commiflioners appointed by the crown of England, and 
fettled more in favour of Newhampfhire than was ex- 
pected, giving them 14 miles 'in breadth and 50 in length 
more than they ever, claimed. 

*734 Newhampfhire was made a feparate govern- 
ment, and the boundary lines run and afcertained ; but 
A a this 



2*]$ A -Century Discounts. 

this controversy, and the adjuflment of the diiputes, was 
not completed until the year 1 740, 

1 741 Governor Belcher was removed, and Mr. 

William Shirley was appointed in his room, governor 
only of MafTachufetts, and Benning Wentworth 'governor 
cf Newhampfhire. 

About this time a very remarkable religious commo- 
tion began to make its appearance, and was greatly pro- 
moted by the arrival of Mr. George Whitfield, and 
ether popular preachers and pulpit orators. This was un- 
doubtedly a wonderful work of God in the main, though 
not without being attended in many inftances with the 
wildfire of enthufiafm and falfe zeal. With many it de- 
generated into error and infidelity. 

( The moft remarkable event which diftmguifned Mr. 
Shirley's adminiftration was, his planning and fuccefsfully 
executing an expedition againfl Louifbourg, which en- 
grojfed his attention for feveral years. 

1744 He laid his plan before the General Court, 

after having fworn them all to fecrecy ; and after 
fome debate the Court adopted |iis plan by a very fmall 
majority, with this provifo, that the other colonies fliould 
join their forces, and affift them. -Newhampfhire, Con- 
necticut &■ Rhodeifland only promifed military aid ; New- 
york and Pennfylvania engaged to provide and fend 
fome provifions and artillery. 

1 745— ^—Preparations were early made, with great dif- 
patch and fecrecy. -The fall and white* proved uncom- 
monly favourable. War being proclaimed between Great 
Britain and France, gave legality to fuch an enterprife. 
MafTachufetts voted to raife 3250,' Connecticut 516, New- 
hampfhire 304, and Rhodeifland 300. This army was 
put under Mr. Pepperell, of Kittery, a gentleman of good 
character, undoubted courage, and great prudence ; and 
.who was very acceptable to the officers, and to the army 

in 



A Century BiscoVr$-e. ' *7# 

m general. Admiral Warren was hoped f or with a fmall 
naval force ; but there was no certainty- that he would 
come, and but little reafon to expecV him. The army 
failed from Bofton on the 24th of March, and landed on 
the 30th of April in Chapeauroug bay, where, to their 
great joy, they found Admiral Warren with a larger na- 
val force than had been expected. All united and laid 
clofe.fiege to the city, being favoured with extraordinary 
fine weather, and other kind interpofitions of Providence. 
The city capitulated, and was furrendered on the 1 7th of 
May. This was a heavy and unexpected flroke to France, 
and they meant to revenge it the next year. 

1 746 — : — -They fitted out a fleet and army on a very 
cruel, bloody and extenfive plan. The fleet confifted of 
near half the naval force of France. There were 14 mips 
of firft-rate, and 20 fmaller mips of war, with tranfports 
carrying 8000 troops, bomb-lhips, fire-fnips, tenders, &c. 
without number. Their orders were, to begin at Che- 
buclo, (now Halifax) and from thence to lay wafte by 
nre and fword all the fea-coafl to Georgia. D'Anville, 
a nobleman of France, was appointed to the command. 
The fleet was ready to fail by the firft of May. But by 
contrary winds, calms, ftorms, and other unforefeen dif- 
afters, they were detained, difperfed and broken, fo that 
none of them arrived at Chebuclo until the 24th of Au- 
guft, where •they found Ramfay, a French officer from 
Canada, with 1700 men, to receive and co-operate with 
them. When it was known what a formidable fleet had 
failed, with bloody orders, that there was an army of 1700 
French and Indians on the fpot to receive and co-operate 
with them, and that fome of the fleet had actually arriv- 
ed, the whole country was alarmed. They flew to arms, 
and flocked to the fea coafts. Public prayers and fad- 
ings were appointed, and attended with great devotion, 
every one calling upon his God.' It was the year of the 
right hand of the Moil High. Thy way, O G»d, was in 

tshe 



2%o A CsNTVRr Discourse* 

the fan&uary : who is fo great a god as our God, whom? 
the winds and the feas obey ! The ftorms, the winds, the 
calms, mutiny, and ficknefs, difperfed and deftroyed the 
whole. The admiral did not arrive until the 12th of 
September, and then faw the ruin of his fleet, to his utter 
defperation, and was either poifoned, or died of an apo- 
plexy, the next day. The rear-admiral fell fick, became 
delirious, and fell upon his own fword, and was found 
dead in his cabin the day following. The general, with' 
the 800a troops, and the transports which carried them, 
has never been heard of fmce ; and very few of the whole 
armada ever returned. This was the Lord's doing, and 
marvellous in our eyes. We were allowed to do nothing 
but pray, faft, and fland ftill to fee the falvatfon of the 
Lord. 

1 74.7 Was very remarkable for one of the moft' vio- 
lent and dangerous mobs which ever took place in Bof- 
ton, occafioned by a hot and indifcriminate prefs. Com- 
modore Knowles, who with a fmall fquadron lay in Nan- 
taficet road, lofi: fome of his feamen by defertion, who 
were concealed, as he fuppofed, in the town, by the inha- 
bitants. He fent a prefs-gang up to town in his barge, 
with orders to imprefs all the ieamen they could find, and 
the labourers and artificers on the wharves. As foon as 
this was known, the town rofe in a mafs, feized all the 
officers, with their fervants, whom they could find on 
fhore, belonging to the fquadron, and made them prifon- 
ers ; they grappled the barge, dragged her from her 
mooring, upon one of the wharves, and through the 
ftreets, with as much eafe as if fhe had been a birch canoe, 
and burnt hereon the common, amidft the acclamations 
ofthoufands. The commodore threatened to bombard 
the town ; but, by the prudent and firm interpofition of 
the Governor and the Council, the imprerTed men were re- 
turned, the officers with their fervants were fet at liberty, 
and the commodore thought it prudent to fail for Europe 
the next day. 1748 



A Century Discourse. 2 Si 

1748 Mr. Ballan, agent for MafTachufetts and New- 

hampiliire, obtained an act of Parliament for payment of 
the whole expenfe of the Louifbourg expedition, amount- 
ing to £ 180,000 fterling ; which being received, the out* 
ftanding bills of credit were redeemed, and filver and 
gold became the circulating medium of trade. 

1749, 175® & 1 75 1 — . — Were taken up in difputes 
about the boundary lines between the Britifh colonies and 
Canada, as they had not been precifely fixed by any for- 
mer treaty, but only, in general, that the river St. John ? s 
on the eaft, the great lakes on the northweft, and the ri- 
ver Miffifippi on the fouthweft, mould be the boundary 
lines ; and that no forts for defence or annoyance fhould 
be built on thefe lines by either nation. But the French 
were building a chain of forts, and eftablifhing military 
polls, from St. Lawrence to the Miffifippi, which they 
called trading^houfes. 

1752 We found them fortified, or fortifying, at all 

the heads of. our moft commanding waters. The colo- 
nies remonftrated againft the meafure, but to no effecT. 
This year the old ftyle ceafed, and the new and prefent 
ftyle commenced. 

1753 Tlie fouthern colonies fent major Warning- 
ton, with, a fmall armed force, to the trading houfe on 
or near the head of the Ohio, which they had improved 
into a ftrong and impregnable fort, and given the name 
of Du Quefne. His orders were, to inquire into the 
reafons of their fortifying ; but he could obtain no an- 
fwer from the commanding, officer, but that fuch were 
the orders of his matter. This aiuwer was communicat- 
ed to the Britifh court, with the information that they 
were fortifying on the lakes, and at the head of all the 
commanding waters, and that their whole conduct was 
hoftile. 

A a 2 i^54 



382 A Century Discourse. 

1754 The Britifh court being informed of the an- 

fwer the French commander of fort Du Quefne made to 
major Washington, and of their hoftile encroachments, 
it was determined to fend an army the next fpring to 
diflodge the French from this fortrefs, and d^molifti all 
the reft. 

1755 — — This army, eonfifting of two regiments, ar- 
rived fome time in July, under the command of gen. 
Braddock, and was joined by fome light troops, chiefly 
from Virginia, under the direction of major Wafhington, 
with the rank of colonel. The whole army confifled of 
2200. They marched for Du Quefne, and col. Wafhing- 
ton acted as aid-de-camp to gen. Braddock. But the 
event was melancholy : the general, though a brave com- 
mander, yet did not enter into the genius of the enemy 
he Tiad to contend with, nor would he liften to the re- 
monftrances of his aid, col. Wafhington. The confe- 
quence was, that he was ambufhed and furprifed, and kill- 
ed at the firft onfet, and a dreadful flaughter enfued ; and, 
had it not been for col, Wafhington, the whole army 
would have been deftroyed. But he, with great prefence 
tof mind, brought off as many as he could, but left the 
field to the enemy, with all the heavy artillery, and moft 
of the baggage, ammunition and provifions. This fpread 
a thick cloud over the colonies ; but the cloud was in 
fome meafure difperfed by the fuccefs of the Britifh-Ame- 
rican troops under generals Monclon and Window in the 
eaft, by whom Novafcotia was fubjected, and the perfidy 
of the neutral French was chaftifed ; and by the fuccefs 
of gen. Johnfon in the weft, at lake George, who was 
fent on the fame errand to Crown-point that Braddock 
was fent . on to Du Quefne. He was attacked by gtn. 
Defeau, with a fuperior force, at the head of lake George, 
where Defeau was defeated, himfelf wounded and taken 
prifoner, & his whole army killed, wounded and difperfed, 
with as little lofs of the colony troops as could be ex- 
pected* 



A Czxruzr Discourse. 285 

peeled. We had to lament the lo'fs of feveral brave 
officers— colonels Williams, of Deerfield, and Titcomb, 
of Newburyport. In the clofe of this year there was 
another very great and extenfive earthquake. 

1756 War being proclaimed between Great-Britain 

and France, it was determined, by Great-Britain with 
her colonies, to carry the war into the very bowels of 
Canada. Yet while things were preparing, and plans 
maturing, the enemy gained fome advantage, made fur- 
ther encroachments upon our boundaries, and committed 
depredation and fpoil on our frontiers, and took fort 
Ofwego, on the hither end of lake Ontario. The colony 
troops were partly employed in building- a fort at the 
head of lake George, which they called William Henry. 

I 757 The campaign was opened, and the com- 
mand devolved on lord Loudon and gen. Webb ; but, 
from fome unaccountable obstructions, little was done. 
Montcalm, a French general, took advantage of the 
dilatory meafures of the Britifh-American armies, march- 
ed forward, and with a large body of French and In- 
dians invelted fort William, and in fix days carried it by 
capitulation. Though the garrifon were, by the articles 
of capitulation, to march out with all the honours of 
war, and to be fafely efcorted to fort Edward, 14 miles, 
yet the Indians, being promifed plunder, fell upon the 
troops as they marched out, ftripped them naked, and 
murdered all they could who made refiftance. Mont- 
calm demolifhed the fort, and returned to Canada. 

1758— — The Britifh-American army rendezvoufed 
early at Albany. General, Abercrombie, an old Scotch 
commander, took the charge of the enfuing campaign, 
though lord Howe, a young Britifn nobleman, was really 
the foul of the army, and had the principal direction ; 
but he was unfortunately killed by a reconnoitring party 
before the army arrived before Ticokderoga 3 the object of 

the 



2 §4 d Century Discourse. 

the pre-fent expedition ; which threw the whole army into 
the greateft confufion, and anew arrangement was made,; 
which gave the enemy feveral days to prepare to receive 
us, which they induftrioufly improved in throwing up im- 
pregnable lines, and in artfully concealing them. The 
confequence was, the army was repulfed with great lofs, 
and returned to the head of the lake. This was a very 
melancholy fcene, but. was foon fliifted. Part of the re- 
turned troops took a different rout, up the Mohawk, re- 
took OfwegOj, pafTed over an arm of lake Ontario, fuprif- 
ed and took, without lofs, Frontenac, where were depo- 
fited the proVifions and warlike {lores for fort Du Quefne, 
which of courfe fell into the hands* of the army, fent 
againft that fortrefs, under the command" of . general 
Forbes,. 

1759 ■ ■ ■.The time drew near to favour the American 
Zion, and the year opened with a fmile. Tlie command, 
for this year's campaign fell upon Mr. Amherft, who 
failed from England early in the fpring,with fome recruits, 
and a naval force under the command of admiral Bofca- 
wen, and took Louifbourg in his way ; where the young 
but brave general Wolfe diftinguiflied himfelf. He was 
appointed, to. a. more diitinguiilied command,', up the river 
St. Lawrence, the next year, in order to reduce Quebec, 
the capital- of "Canada.,, General Jobnfon took a wef- 
tern route by way of the lakes. Soon after, he arrived at 
Albany, and had fettled the plan of operations for the 
enfuing year. The flrong and well-defended fort at Ni- 
agara furrendered to general Johnfon, and the garrifon 1 
were made prifoners of war, on the 25th of July. Two 
days after, on the 27th, general Amherft poffeifed him- 
felf, without lofs or delay, of the ilrong holds of Ticon- 
deroga. The French fet up their favourite Virgin on 
the walls, to whom they had dedicated their fort, and 
raifed a crofs in the front, on which was difplayed the 
reprefentation of our Saviour, as large as. the life, near 

the.. 



A CsNTirkr Ifi;$cwks& 2$|J 

£ne top; and they infcribed on it, near the foot, Hoc Jig* 
num minc'it. But the Virgin betrayed her truft ; their Me 
Marias did not prevail, and Hoc fignum ■v'mcit proved a lie: 
they blew up the fort on the 28th, and retired- to Crown- 
point, which they abandoned the next day, and retreated 
with all their aparatus over lake Champlain, This was 
the year of the right hand of the Moft High. We me- 
ditated on his wondrous worts, and talked of allhis do- 
ings, and faid, Who is fo great a god as our God ! This 
year was crowned with the conqueft of Quebec, when 
both general Montcalm, the commander of the French, 
and general Wolfe, the Britifh general, were flam. The 
city furrendered to general Townfhend, his mcceflbr. . -■ 

1760 Makes a very diftinguifhed era in the annals 

of the Anglo-American war ; when all Canada, with her 
dependencies, forts, lakes, and a vaft territory, was ad-- 
ded to the Britifh crown ; and from the 8th of Septem- 
ber we were ready to date our future peace, fafety and 
political happinefs ; a freedom from French and Indian 
wars ; a happinefs we had been ftrangers to for near a 
century : for, from Philip's War, which began in 1675, 
to 1760, the New England colonies had but little refpite. 
And, confidering the part the colonies had borne through 
this long, diftreffing, but finally fuccefsful, war, they had 
a right to expect all which a mother (rate could confer, 
or that her colonies could need. But O, the fad dege- 
neracy of human nature, the deep depravity of the heart, 
and the great uncertainty of all earthly things ! 

1761 -The figure which the American colonies 

made in the drama of the late war infpired the British 
Parliament with a fpirit of jealoufy, even before a de- 
claration of peace was made. - The fuccefs which at- 
tended their exertions, aided by the colonies in the Weft- 
Indies, haftened on the conclufion of the war, and gave 
room for parliamentary debates. 

176;: 



2&$ A Century Disco'un'sik' 

1762— — During the adminiftration of Mr. Pitt, in tRc 
latter part of the reign of George II, and the beginning 
of that of George III, a liberal kind of policy had been 
adopted, which attached the colonies more than ever to 
the kingdom of Great-Britain ; and, had they uniform- 
ly purfued an equitable fyfcem of commercial regulation, 
they would have drawn the whole profit of our labour 
and trade into the hands of the Britifh merchants and 
manufacturers, and fecured our future connexion with, 
and dependence on, them; 

3763- — —Peace being eflabliilied and proclaimed be- 
tween Great-Britain and France, in which the colonies 
were ircluded, the Parliament of Britain began to con- 
cert meafures to fecure our future fubjeclion and depen- 
dence, and paffed a refolve in favour of their own om- 
nipotence, and afTerted that they had a full right to bind 
the colonies in all cafes, 

1764* This was very alarming to the colonies, and 

plainly difcovered to them the determination to -levy du- 
ties or lay taxes on them as they thought fit. As foon 
as the General Court could be convened, a refolve una- 
rumoufly pafTed, in the Houfe of Representatives of Maf- 
fachufetts, that the impofition of duties and taxes by the 
Parliament of Great-Britain upon a people who were 
not reprefented in the Houfe of Commons was abfolutely 
irreconcileable with their rights, becaufe no man has a 
right to take the property of another without his cori- 
fent ; which refolve was adopted by the other colonies. 

1765 Notwithftanding, a bill was framed and 

brought in, which provided for the railing of a revenue 
from the colonies, by ftamped papers, and paffed by a 
great majority, and on the 2 2d of March received the 
royal affent, and pafTed into a law, which was to take 
place the next November. This was foon known in the 
colonies ; Dr. Franklin 5 their ageat in England, wrote, 

that 



A i-Crntvry Discourse 2^7 

•that the fun of liberty was ft. This act was called the 
Stamp-Act. It was an artful mode of taxing the colo*> 
nies without a reprefentation— an act unconftitutional, 
oppreffive and impolitic. The colonies faw through the 
whole defign, took the alarm, rofe in a body, and were 
. determined, almoil to a man, that they would not fub- 
mit to it. As foon as the ftamp-mafters were appointed, 
erected their offices, and received the ftamped papers, the 
pojfe-comltatus rofe in a body, feized the ftamp-mafters, 
and obliged them to refign, tore down the offices, and 
burnt all the ftamped papers they could jm$, 

,1766—— — This act met with fuch united cppofition 
here, and the colonies had fo many powerful friends, 
both in the Houfe of Lords and Commons, that on the 
19th of March it was repealed by a refpectable majority. 
Now we thought that the bitternefs of our political death 
was pah 1 ; and the repeal raifed an uncommon tide of 
joy in every well-difpofed heart. But fuch was the in- 
fatuation of the Britiih Parliament, and the mortification 
and chagrin of the framers of the act, that they, availing 
themfelves of the national honour, obtained another ; 
impofmg heavy duties on trade, 'under the fpecious pre- 
tence of raifmg a revenue for the fupport of civil govern- 
ment. 

.1767 — ---This act, which was : but the dregs of the 
i flamp-act, came to hand. We -fatted' and prayed to the 
God of Heaven, we remonftrated and. petitioned to the 
Britifh crown, and afked only for life and liberty, for 
peace and fafety ; but to no purpofe. They went on, and 
eftablifhed a board of commiffioners, and .a court of ad- 
miralty, with unlimited power. 

1768 But the colonies were united in their oppofi- 

tion to the operation of the revenue act, and ufed every 
method in their power to interrupt the officers in the ex- 
ecution of their bufmefs. Three of the commiffioners ef- 

caped 



■,s#8 Ji Cen'tury Discounts. 

caped. with the hazard of their lives, the other took re* 
Juge in,the Caftle. 

1.769- The friends of the revenue folicited protec- 
tion by a regular military force, to be ftationed in the 
town. In compliance with their wifhes, his-Majefty or- 
dered two regiments, with fome armed veifels, immedi- 
ately to repair, thither to fupport his commiffioners in the 
execution of their duty. Accordingly, as foon as could 
be expected, the two regiments came, and were peaceably 
received. 

1770-., — -Authentic accounts were received, that the 
• revenue act was fo far repealed as to take off all duties, 
excepting that of three pence per pound on tea. This 
gave no fatisfaction to the colonies : they confidered that 
a fmall tax was equally dangerous with a large one. On 
the 5th of March a bloody fcene opened. The King's 
foldiers fired upon the people who were .collected to pro- 
voke and infult them, killed three, and wounded five 
.more. Captain Prefton, who commanded the party who 
fired upon the mob, >with eight of his foldiers, was im- 
prifoned and tried. He, with fix who had been appre- 
hended, was acquitted ; two were found guilty of man- 
{laughter, and pumlhed. This year a charter for a col- 
lege in Newfhampfhire was obtained. The place fixed 
upon for erecting the building was Hanover, on the eaf- 
tern bank pf Connecticut river. It took the name of Dart- 
mouth, and Dr. Wheelock was declared the founder and 
c prefident. 

1 77 j_— Governor B. Wentworth died, and was fuc- 
.teeded by his nephew, John Wentworth. The confe- 
rences of the tragical act of capt. 'Prefton were made 
fubfervient to the common caufe. The ^nthufiafm for 
liberty was much increafed, and advocates for the Ame- 
rican caufe were vmultipUed, both, in England and Ame- 

- , . . 1772 



A CexrvRr Diseovuss. ^289 

5X772— A fimilar fpirit of oppofltion to the meafures 
of the Britifh minifhy was difFufed through all the colo- 
nies. The Gafpee, a Britifh armed fchooner, ftationed 
at Providence to protect the officers of the revenue, was 
burnt, and a reward of five hundred pounds promifed to 
any one who fhould difcover the perpetrators ; but no 
©ne was found to accept of the promifed reward. 

1773 ^ e Eaft-India tea-fhips arrived at Boflon 

with the dutied article, configned to perfons in favour of 
the Britifh claim. Application was made to the affignees 
to refign. They faid it was out of their power. In the 
night following, feventeen perfons in difguife repaired to 
the tea-fhips, and broke open 342 chefts, and, without 
doing any other damage, difcharged their contents into 
itke fea. 

1774 -Governor Hutchinfon was recalled, and gen. 

Gage appointed in his room, with a large reinforcement ; 
and the town of Bofton blockaded, in execution of a port- 
bill, by which they were deprived of all means of fubfif- 
tence. Liberal contributions, to relieve the diftrefs of 
the Boftonians, were raifed through America, as they 
-confidered them as fuffering in the common caufe of 
liberty. 

1775— — Now every thing wore the appearance -of 
Avar ; but we parried the blow till the 19th of April j 
when an armed force marched from Boflon to Concord, 
but, meeting with fome hoflile appearances at Lexing- 
ton — a few men in arms — they unfhsathed the fword, 
threw away the fcabbard, and drew the frrft blood. The 
alarm fpread like lightning ; the people in the vicinity 
flew to arms, and chafed back the murderous band. Bos- 
ton was fhut up. We formed a line of circumvallation 
from Roxbury to Chelfea, eftablifhing a central camp at 
Cambridge, and fhut up all the Britiih troops in Bo£ 
ton — made -our ftand, and maintained our grbund. Gem 
B b Gage 



2£0 A, CmNTURY DiStOURSt* 

page was recalled, and three able generals came in Jiis 
room — Howe, Burgoyne and Clinton — to get elbow-room 
(as they phrafed it) and to chaftife the rebels. While 
they were forming a plan to penetrate into the country 
by way cf Dorchefler, the only avenue left open, Gen. 
Ward, who. was chofen and appointed to command the 
American army, (for the prefect) to divert their atten- 
tion, took poffeffion of Bunker's hill, in Charleftown, and 
threw up fome lines in the night : which they perceiving, 
turned their attention to that place, and on the ift of 
June fet fire to Charleftown, and attacked the lines on 
the hill with their main body, and carried them, though 
not without the lofs of the -flower of their troops, with 
comparatively little lofs on the American fide, except 
the worthy and able general Warren, greatly lamented. 
Now all thoughts of penetrating into the country were 
laid afide ; and general Ward laid clofe fiege to the town 
of Bofton. Mr. Wafhington was unanimoufly chofen 
captain-general and commander in chief _by the fecond 
American Congrefs. He accepted, and fuperceded ge- 
neral Ward at Cambridge on the 5th of July. General 
Wafhington (whofe name we cannot mention without a 
tear, fmce he is no more) being appointed and commif- 
fioned by Congrefs, came forward, being every way 
/armed for the poft of danger .and honour Jie was to fill. 
He found himfelf at the head of a numerous army, brave 
and refolute, but without order, difcipline, arms or am- 
munition ; but, wholly devoted to him and their country, 
lie fhortly formed a regular camp, and was foon amply 
fupplied front the enemy's tranfports which fell into our 
hands. An ordnance brig was brought into this town, 
fGloucefter] by capt. Manly, with every kind of military 
ftores in the beft order,; fo that if gen. Wafhington had 
fent an order for articles moft w?aited, he could not have 
made out a more fuitable invoice. Being amply fupplied, 
lie made regular approaches tovy-ards- the town, and poffef- 

fet! 



A' Century Discourse. 29* 

fed himfelf of Dochefter heights, which gave him the com- 
mand of the town of Bofton ; which the enemy faw, fear- 
edi and fled. 

On the 8th of the preceding Auguft, capt. Lindfey, of 
the Falcon Hoop of war, without juft provocation, or 
previous notice, cannonaded this defenclefs town, [Glou- 
cefterj from 1 o'clock till 5, P. M. in which -encounter 
he loft four of his boats, 40 of his men, and met the dis- 
approbation of his admiral. 

1776 On the 17th of March the enemy- left ' the 

town of Bofton for Halifax, with as few marks of fear r 
profanenefs, cowardice and cruelty, as could be expected 
from the badnefs of the caufe. 

General Burgoyne took a command up the river St. 
Lawrence, with a defign of penetrating into the colonies 
by way of the lakes. Generals Howe and Clinton, being 
reinforced, took a different route, and in May or June ap- 
peared off the moorings of Newyork, where they found 
gen. Wafhington, with his flying camp, ready, to receive, 
tliem., The reprefentatives in Congrefs, feeing all hopes 
of a reconciliation at an end, on the 4th of July, declared 
the Thirteen States, in confederation, independent of 
Great-Britain. 

A fham negotiation was fet on foot, through the 
mediation of lord Howe, which, without effect, clofed 
the year. 

1777 — l— Is very memorable by the wonderful interpo- 
fitions of Providence in our favour, too many to recount, 
and too recent to be forgot. I can only mention a few : 
On the 17th of October, the boafting Rabfhakeh of 
Britain, I mean Burgoyne, was taken, with his motley 
army, Britons, Heffians, Indians and Frenchmen, with 
all their baggage and camp equipage, with little lofs on 
the American fide ; and the total defeat of the German 
fcoops at Bennington, with the furprife and capture, with- 

9\\'i 



*9#' A Century Discounts, 

put lofs, of the whole Heffian camp at TVentaa, on tEs 
25th of December, crowned with the defeat of HoweV 
corps de referve at Princeton, with the capture of the 
main baggage of his army lodged there. The battles of 
Trenton and Princeton clofed the year 1776, which was 
eminently the year of the right hand of the Moll High. 

1778 Was rendered very noticeable by the treaty 

of alliance with France being clofed, when an application 
for a naval force was made, which was obtained. 

1779 Was fpent in fkirmifhing, taking and retaking 

forts, redoubts and reconnoitring parties, and an unfuc- 
cefsful attempt made by MafTachufetts on the river Pe- 
nobfcot. 

1780- -On the 19th of May was a remarkable, dark 

day, when mod people of the States were obliged to dine 
by candle-light. On the 21ft of September, general Ar- 
nold was proved a traitor, and fled, and major Andre, 
whom he employed as a Britifh fpy, was taken, tried, con- 
demned, and hanged. 

1 78 1 -Makes another diftinguifhing era in the an- 
nals of the revolutionary war ; for, on the 20th of Octo- 
ber, general Cornwallis, with the main body of the royal 
army, was taken by general Wafhington at Yorktown. 
This was a decifive and fatal blow to the royal army. 

1782 The Dutch government acknowleded ou£* 

independence, and ratified a treaty of amity and com- 
merce with the United States of America, on the 17th of 
Auguft. 

1783 An amnefty, or ceiTationffhoililides, between 

the royal and the American armies, took place on the 
5th of February, and negotiations for peace enfued. 
The American army was difbanded, and their worthy 
general reiigned his commillion to Congrefs, and retired 
to his delightful feat At Mount Vernon, in Virginia. 

1.784 



A Century Discourse* 293 

1784 — ■ — Peace was ratified by Congrefs, and pro- 
claimed on the 5th of January, and by the king and par- 
liament of Great-Britain on the following April. 

1785 Was chiefly taken up in fettling the expenfes 

of the late war. 

1786 Debates ran high in Congrefs. Insurrections 

were generated among the lower clafs of citizens. A 
very dangerous one, headed by Daniel Shays, made its 
appearance in the county of Worcefter, and extended its' 
baleful influence through the counties of Hampihire and 
Berkfhire ; but it was foon quelled by the energy of go- 
vernor Bowdoin, and the military fkill and prowefs of 
gen. Lincoln and the brave troops under his command. 
A fimilar one appeared at Exeter, in Newhampfhire, but 
was foon and happily fupprelTed, and peace and good or- 
der reflored. 

1787— — By thefe internal diflurbances it was found, 
that the Confederation was deficient. A very learned 
and judicious delegation were chofen and fent by the in- 
dividual ftates, and met for the profeffed purpofe of al- 
tering it, or framing a new constitution of federal go- 
vernment; When met in convention, they cliofe general 
Wafhmgton for their president, and, after four months* 
clofe attention, when all the jarring intereft-S of different 
ftates were thoroughly canvaffed, they agreed to recom- 
mend a plan of federal government to all the United 
States. 

1788 The new Federal Conftitution was made 

public, and offered to. each itate for its acceptance. It 
was adopted by a majority of the United States, and be- 
came the common law of the land. 

1789 General Washington was chofen imanimoufly 

the firft prefident of the United States under the new 
Federal Conftitution, and proclaimed, with joy, on the 
30th of April ; and Mr. John Adams was chofen vice- 
prefident. By their joint mild and prudent adminiftration, 
B b 2 all 



294 A CENTu&r DiscevRss. 

all things m the Union began to amime a new and beau* 
ieous order : peace ieemed to fpring from the earth, and 
righteoufnefs to look down from above. And we promif- 
jedourfelves that we mould for the future flounder our vines 
and our fig-trees, and that we mould eat the good, of our 
land, and that there mould be none who mould make us 
afraid. But perfect peace, the earth iaith, is not in me.. 

1790, 1791, 1792 The Briliih, not cured of their 

envy and jealoufy, under the fiimfy excufe that we had 
fiot complied with the articles of the treaty of peace, re- 
futed to give up the weftern pofts which they held within 
our lines, which occafioned a correfpondenee between 
lord Dorchefter, governor of Canada, and the prefident 
of the United States, upon the fubject, but without effect, 

1 793 Various tribes of Indians became very trou- 

blefome, and made war upon the frontiers of the weftern 
territory, through the influence and aid of the Britifh- 
trpops who occupied thofe pofts. 

1794 An army was raifed to quell thofe hoftile 

tribes, and after feveral fruitlefs attempts the object was. 
obtained, and peace was reftored, by the courage and 
addrefs of gen. Wayne ; but the pofts were not given up, 
an4 indifcriminate depredations were made upon our 
trade and commerce by Britiih cruifers. 

1795 The prefident of the United States, with ad- 
vice of counfel, thought fit to fend chief jufiice Jay as- 
plenipotentiary to the court of Great-Britain, invefted 
with full powers, to demand an immediate furrender of 
the weftern pofts, to negotiate a treaty of amity and com- 
merce, and to require a reftoration of property which 
had been taken from the United States contrary to the 
law 01 nations. He went, and obtained his object : a 
treaty of amity and commerce was fettled, the weftern 
pofts were given up, and commiffioners were chofen to 
fettle the rate of depredations. While our envoy was 

fnccefsfui 



A C£ntu-rt Discourse. 295 

fuccefsful abroad, a dangerous infurre&ion arofe in the 
upper counties of Pennfylvania ; but the militia of that 
ftate offered themfelves willingly unto the help of the. 
Lord. They muttered and marched under the infpecting 
eye of our late worthy prefident, at whofe prefence the 
heart of anarchy melted, the malignant fpirit of fell dif- 
cord fled, and the mifguided were reduced -to good or- 
der and peace without bloodfhed. 

1796 In confequence of a well-founded and a well- 

admi-niftered government, unexampled profperity enfued, 
and the nation, though in her minority, increafed in popu- 
lation, commerce, fcience, arts, manufactures, and in 
every branch of improvement, with amazing rapidity. 

The prefident of the United States refigned his com- 
miiBon on the 1 7th of Septembei*, and took his leave of 
the prefidency, and left his farewel addrefs with Congrefs, 
a precious legacy to the United States, and refufed to be 
confidered a candidate in a future election. 

1 797 ■■ Mr. John Adams was chofen prefident, and 
Mr. Thomas Jefferfcn vice-prefident, of the United 
States. The French nation, irritated at the treaty we 
had made with Great-Britain, and not being pleafed with 
our choice of prefident, or our refolutions ftriclly to ob- 
ferve the laws of neutrality, afmmed a hoftile appearance, 
and committed great depredations on cur trade and com- 
merce. 

Prefident Adams, by advice, thought it befl to fend 
envoys extraordinary to France with full power to fettle 
or remove all exifting difficulties, to alter the old, or make 
a new, treaty with the French Republic ; but they were 
not received, and were therefore recalled by the prefident, 
with an affurance to the directory, that he would not 
fend any other until he had received the mod explicit 
promife that they fhould be received, and treated in all 

refpecls 



2cfi A -Century Dismuxse. 

refpe&s as ambanadors of a free, independent and great 
nation. 

By an a& of Congrefs, the former treaty of alliance, 
amity and commerce was diflblved, and commerce fuf- 
pended, and preparations were made for a defenfi ve war* 

1 798 An army was raifed. Our infant navy ac- 
quired ftrength from acts of government. General Wafl> 
ington, being appointed to the command of the army 
now railing for the defence of the States, he, though he 
had retired from public that he might enjoy the fweets 
of domeftic life, as foon as hefawhis country infulted and 
threatened, nobly ftepped forth again in her injured caufe, 
and took a commiflion, as lieutenant-general and com- 
mander in chief, from Mr. Adams, the prefident ; wil- 
ling to facrifi.ce the laft. remains of life in his country's 
caufe... ^ 

1799 Prefident Adams received the moil explicit: 

aflurance, from the directory of the French Republic, 
that his envoys fhould be well received and accredited. 
He fent other envoys, invefled with the fame authority 
as the former.- 

Laft June our worthy and beloved Increase Sumner, 
governor of MaiTachufetts, died, very much lamented, 
and left the government in the hands of his Honour' 
Mofes Gill, his lieutenant. But the year clofed with the 
much more melancholy death of our heft-beloved, gene- 
ral WASHINGTON; who, though he was not called to 
encounter the enemies of his country, yet was fuddenly 
called to encounter death, the common enemy of man- 
kind, in the chamber of iicknefs and pain. And .even 
here, like a chriftian hero, he conquered the laft enemy, 
«n the 14th day of the laft month of the laft year, 1799; 
when he appeared more then a mere conqueror. He laid 
afide the haragfs for the palm of victory and the crown 

of 



A Century Discourse. 297 

ti glory. Thus, under this dark cloud, edged with the 
celeftial beams of light, we clofe the laft and begin a new 
century. We muft refign, and fay — 

Farewel, Great Soul, a fhort farewel, 

Till we fhall meet again above 
In the fweet groves where pleasures dwell. 

And trees of life bear fruits of love. 



THE END. 



SUBS CRIB ERS> NAMES. 



HI S Excellency, JOHN ADAMS, .Efq, President 
of the United States . , Quincy 

Mrs. ABIGAIL ADAMS, the Present's Lady do. 
John Avery, Efq. . . . . Bolton 

Rev. Rufus Anderfon . . North-Yarmouth 



Mr. Thomas Adams 

Mr. John Annable 

Capt. Ifaac Allen . , 

Mr. Solomon Allen, jun. 

Mr. Jofeph Allen . 

Mr. Jofeph Allen, jun. 

Deacon Benjamin Adams (2 copies) 

Mr. Ephraim Adams 

Rev. Abiel Abbot 

Rev. Solomon Adams 

Dr. Benjamin Adams 

Mr. Samuel Aborn 

Mrs. Rebecca Atwell 

"Nathanael C. Allen, Efq. 

Mr. Amos Atkinfon 

Capt. Philip Aubin 

.Mr. Jacob Andrews, 3d 

B 



Medfield 

Hamilton 

Gloucefter 

do. 

do. 

do. 

Brookfield 

do. 
Haverhill 
Middleton 
Lynnfield 
do. 
Reading 
New-Gloucefter 
Newburyport 
do. 
Ipfwich 



Weflborough 
do. 



Hon. Elijah Brigham, Efq. (3 copies) 

Mr. Barnum Blake . . . 

Mr. Silas Bailey (2 copies) do. 

Mr. Jofiah Bond .... do. 

Mr. Jofeph Baker . . . Gloucefler 

Mr. Jonathan Brown, jm. . . , d . 

Mr. Ebenezer Buck , . * * Upton 

Mr. Francis Bowman . . Hcnniker 

Mr. Edward Blake . (3 copies) . Bolton 

Orchard Cook, Efq. . . . WifcafTet 

Edmund Bridge, Efq. 2 copies) Drefden 

Hon. Loammi Baldwin . Wobum 

Mr. Delucena L. Bingham . belter 



Subs cris er s* Njme$. 



IMr. Afa Baker 


.% .« 


Ipfwich 


Capt. Nathanael Burnham 


_. 


do. 


Mr. Jonathan Burnham 


. , 


do. 


Mr. Ifaac Burnham 


• . 


do. 


Mr. Aaron Burnham 


, « , 


Gloucefter 


Capt. Noah Bennet 


. 


do. 


Mr. Jonathan Brown, 3d 




do. 


Mr. Ebenezer Burnham 


• . 


do. 


Mr. Samuel Baker 


t 


Beverly 


Mr. Thomas Bennett 


. 


do. 


Mofes Brown, Efq. 


. 


do. 


Mr. Stephen Bartlett 


. 


Newburyport 


Mr. William Boardman 


.. . 


do. 


Mr. Daniel Burnham 


. . 


do. 


Mr. Jeremiah Bryant, jun. 


. 


Reading 


Mr. John Bayner 


. , 


do. 


Benjamin Brown, Efq, 


.» .. 


do. 


Mrs. Elizabeth Beendter 


,. ..■• 


do. 


Mr. Jonathan Bancroft 


. ... 


do. 


Mr. Thomas Bryant 


. 


do. 


Mr. James Bouttell 


. .. 


do. 


Mr. Elias Bryant 


. 


Stoneham 


Jofeph Bryant, Efq. 


. 


do. 


Mr. Jofeph. ^Bancroft 


. 


Reading 


Mrs. Lydja Brown 


. 


do. 


Mr. Aaron -Boardman 


. 


do. 


Mr. Roger Bruce 


. 


Brookfield 


Capt.. Abie'l Burges 


. 


Manchefter 


Mr. Abner Brown 


. 


Monfon 


;Rev. Jofeph Buckminfter 


. 


Portfmouth 


Rev. Caleb Bradley- 


/• 


Falmouth 


Mr. Frederick Breed ,. / 


Lynn 


Mr. Elnathan Bates 


. / 


Weymouth 


Mr. Lemuel Brown 


c / 

(^copies)' 


Hamilton 


Col. Daniel Collins 


Glouceiler 


Dr. William Coffin 


U copic ] 


do. 


Capt. James- Collins 


/ * 


do. 


Hon. Peter Coffin, Efq. / 


. 


do. 


Hon. Stephen Choate. &jr 


(2 copies) 


I-";vidi 


Mrs. MarY^c^ ( 
R ot ' 


(2 copies) 


GL -ler 


(2 copies) 


Hamilton 



Sv BSC R I B E R $* 


N A M E tf . 


Mr. John Cuming (2 


copies.) Bofton 


Mr. David Crofs 


- Ipfwich 


Mr. Wade Cogfwell 


do. 


Mr. John Caldwell 


do. 


Deacon John Cockran 


do. 


Mr. Ebenezer Caldwell 


do. 


Mrs, Sarah Caldwell 


do. 


Capt. Peter Coffin 


Gloucefler 


Mr. Jofiah Choate 


do. 


Rev. Jacob Cufhing 


Waltham 


Mr. Jofiah Currier 


Gloucefler 


Mifs Efther Cutler 


Ringe 


Rev. John Cufhing 


Afhburnham 


Mr. Jofiah Child 


Weftborough 


Mir. Jofiah Corbett 


do. 


Mr. Henry Cufhing . 


Boflon 


Mr. Peleg Chandler 


N. Gloucefler 


Capt. Ebenezer Collins 


do. 


Jofeph Cordis, Efq. 


Reading 


Capt. Thomas Clement 


do. 


Mr. Charles Clement 


Boflon 


Rev. Henry Cummings, D. J). 


Billerica 


Maj. David Coibey 


Manchefler 


Maj. David Coffin 


Ipfwich 


Capt. William Coombs 


Newburyport 


Stephen Crofs, Efq. 


do. 


Gen. Ralph Crofs, Efq. 


do. 


Mr. Phillip- Coombs 


do. 


Mr. Weeden Cole 


Gloucefler 


Mr. David Choate 


Ipfwich 


Jonathan Cogfwell, jun. Efq. 


do. 


Mr. Thomas Choate 


do. 


Deacon Jonathan Cogfwell 


do. 


Mr. Jofiah F. Chapman 


. Beverly 


Mr. Elijah Corbett 


Weftborough 


Mr. Levi Cutler 


N. Yarmouth 


Dr. Philip Cille? 


Dunbarton, N. H. 


Re/ h Jofeph Dana 


Ipfwich 


Mr ..mes Day 


Gloucefler 


Capt. William Davis 


do; 



Sub s cr i b sr &' Names, 

Mr. Ebenezer Delano . . Woolwich 
Mr. Samuel Dearborn .... Ipfwich 
Mr. Ezekiel Dodge , do. 
Col-. Eliphalet Davis (2 copies) ... Gloueefter 
Capt. Elias Davis . . ' . do. 
Mr. William Dane . . - . do. 
Rev. Mofes Dow . . . Beverly- 
Mr. John Dexter . . Ipfwich 
Rev. Daniel Dana . . Newburyport 
Rev. Samuel Dean, D. D. . Portland 
Mr. William Dexter . . Gloucefter 
Col. Robert I)odge ,. . Hamilton 
Mr. Jonathan Dodge . .. do. 
Mr. George Dodge . . . do. 
Mr. Solomon Dodge . . Rowley 



.Capt. Ifaac Elwell 
Mr. Nathan Eaton 
Capt.. Thomas Emerfon 
Mr. William Euftis 
Mr. John Emerfon 
Rev. William Emerfon 



(6 copies) 



Gloucefter 

Reading 

do. 

Newburyport 

Ipfwich 

Bolton 



Rev. Levi Frifby 
Mr. Converfe Eraneis 
Mr. Gideon Fofter 
Capt. Jeremiah Fofter 
Eli Forbes, Efq. 
Mr. Richard Friend 
Mr. Nathan Felton 
Mr. Jonathan Forbes 
Mr. ElifHa Forbes 
Mr. Phiheas Forbes 
Mr. Mofes Forbes 
John Frothingham, Efq. 
Rev. Samuel Foxcroft 
Mr. Jofiah Fowle 
Mrs. Dolly Farmer 
Mr. Benjamin Fofter 
Mr. Ifrael Fofter 
Mr. Samuel Fofter 



(2 copies) 



'Ipfwich 

Medford 

Danvers 

Gloucefter 

Caftine 

. . do. 

Danvers 
Weftborough 
do. 
do. 
do. 
Portland 
Gloucefter 
Woburn 
Reading 
Manchefter 
do. 
Newburyport 



N 



Subscribers' N"jmes. 


Mf. Andrew Frothingham 


Newburyport 


Mr. Benjamin Frothingham 


do. 


Mr. Andrew Frothingham, jun. 


do. 


Rev. Daniel Fuller 


Gloucefter 


Mr. Jeremiah Fofter, jun, 


Beverly 


Mr. Jonah Fofter 


do. 


Mr. Jofeph Fofter 

G 
Capt. Samuel Goodridge 


Billerica 


Beverly 


Mr. John Groves , 


do. 


Mr. David Giddings 


Hamilton 


Mr. Abner Greenleaf 


Newburyport 


Capt. George Girdler' 


Manchefter 


Capt. John Girdler 


do. 


Mr. Nathan Green 


Reading 


Mr. Daniel Gould 


Stoneham 


Rev. Triitram Gilman 


N. Yarmouth 


Mr. Wheat Gilbert 


Bofton 


Stephen Gorham* Efq. 


do. 


Mr. Nathanael Goodwin 


do< 


I)r. James Gofs 

H 
Mr. Samuel Holten - (2 copies) 


Gloucester 


Danvers 


Mr. James Humphreys 


Weymouth 


Mr. Solomon Howe (6 copies) 


Greenwich 


Rev. Abiel Holmes 


Cambridge 


Rev. Samuel Haven 


Portfmouth 


Deacon Hubbard Hafkell (2 copies) 


Gloucefter 


Gel. Jofeph Hodgkins 


Ipfwich 


Mr. Nathanael Heard 


do. 


Mr. Nathanael Heard, jun. 


do. 


Mr. John Heard 


do. 


Mr. Nathanael Hafkell 


Gloucefter 


Mr. Nathanael Hafkell, jun. (2 copie 


s) do. 


Mr. Benjamin Hall 


Medford 


Mr. Richard Hall 


do. 


Mr. Ebenezer Hall 


. do. 


Mr. Benjamin Hall, jun. 


do. 


Mr. James Hayes (2 copies) 


Gloucefter 


Mr. John Hafkell 


do. 


Mr. Aaron Hall 


do t 



$VB i C ' X I B E RS* 


Names. 


Mr. Samuel Haven 


Shrew/bur^ 


Mr. Edmund Howe . 


Hardwick 


John Hufe, Efq. 


WifcafTet 


Mr. Mark Hafkell 


Ipfwich 


Mr. Francis Hovey 


do. 


Mr. John Hodgkins, jun. 


.do. 


Capt. Jofiah Herrick 


Gloucefler 


Mr. William Hardy 


do. 


Mr. Phineas Hardy 


Weftborousch 


Mr. Conftant Hardy 


do. 


Samuel Hill, Efq. 


Portfmouth 


Mark L. Hill, Efq. 


Georgetown 


Mr. John Hafkell 


N. Gloucefler 


Dr. John Hart 


Reading 


Mr. P. Hart 


Portfmouth 


Mr. Thomas Ham 


Newburyport 


Mr. Hubbard Halkeil 


do. 


Deacon Nehemiah Hafkell 


do. 


Mr. Zabulon Hunt 


do. 


Deacon Nathanael Hafkell 


Gloucefler 


Mr. Mofes Hafkell 


do. 


Mr. Daniel Hafkell 


do. 


Mr. Stephen Hafkell 


do. 


Mr. Aaron Hafkell 


do. 


Mr. Aaron Hafkell 


Ipfwich 


Mr. Moody Hafkell 


do. 


Hon. Thomas Hale, Efq. 


Brookfield 


Dr. John Hay 


Reading 


Mrs. Sarah Hart 


do. 


Mr. Jonathan P. Hay 


do. 


Mr. Afa Hill 


do. 


Mr. Eli Howe 


Brookfield 


Mr. Robert Hart 


Manchefter 


Mr. Jacob Hooper 


do. 


Maj. Jacob Hafkell 


N* Gloucefler 


Mr. Stephen Hale 


Reading 


Mr. James Hartfhorn 


, . do* 


Mr. Adam Hawkes 

j 

Mr. Daniel Jewett 


do. 


Ipfwich 


Mr. William Johnfoa 


, do. 


Mr. John Jewett « 


do. 



$ U B'$ C R 1 8 E R $' 


N A M E s. 


Mr. John Jewett 


Weftborough 


Dr. Seth Jewett 


Newburyport 


K 

Capt. Edward Kimball 


Newburyport 


Mr. Philip C. Knap : 


do. 


Mr. Ifaae Knap 


do. 


Mr. Nathanael Knap 


do. 


Mr. Ebenezer Knap 


do. 


Mr. Benjamin Kimball 


Ipfwich 


Mr. John Kuhn 


Bofton 


Mr. William Kinfman 


Gloucefter 


Mr. Jeremiah Kimball 


Ipfwich 


Mr. Thomas Knowlton 


do. 


L 

Mr. Aia Loring * 


Poland 


Mr. Francis Lamfon 


Beverly 


Mr. Mofes Lord 


Ipfwich 


Mr. Nathanael Lord, jun. 


do. 


Mr. Nathanael Lord, 5th 


do*- 


Mr. Ebenezer Lord, 4U1 


do. 


Mr. Caleb Lamfon 


Gloucefter 


Mr. Caleb Loring 


Bofton 


Rev. Jofeph Lee 


Royalfton 


Mr. John Low 


Gloucefter 


Mr. John Low, jun. 


do. 


Mr. Francis Low 


do. 


Capt. David Low 


• do. ? 


Capt. David Luf kin 


do. 


Mr. Jofiah Little 


N. Yarmouth 


Capt. Richard Littlehall 


Gloucefter 


Mr. Aaron Lee 


Manchefter 


Capt. Ezekiel Leach 


do. 


Mr. John Logan 


Gloucefter 


John Lewis, Efq. 


N. Yarmouth 


Mr. Jofeph Lawrence* 


Woburn 


Deacon Robert Long 


Newburyport 


Deacon Daniel Low 


Manchefter 


Mr. Thomas Lothrope 


Weijborough 



Cc 2 



S USSSRlBSRi 


\* Names. 




■M 






Rev. Daniel Merrill 


<■ 


. 


Standifh 


Mr. William Miltemore 


V.D. 


M. ' .. 


Londonderry 


Mr. Ifrael Morgan 


. 


... . 


Manchefter 


Mr. Malachi Maynard 


. 


. 


P on way 


Rev. Jofeph M'Kean 


(* 


copies) 


B everly 


Mr. Ebenezer Mafon 




, , 


N. Gloucefter 


I>. A. Mitchell 


. 


» . 


N. Yarmouth 


Deacon Jacob Mitchell 




. . 


do. 


Rev. John Marfh 




, 


Weathersfield 


Mr. Jofeph Manning 


^^ 


copies) 


Bofton 


Mr. Nahum Mitchell 




... 


Bridgewater 


Mr. Thomas Millet 


. 


* < 


Gloucefter 


Capt. Seth Morfe 


. 


.. 


Weftborough 


Mr. James Mansfield. 


» 


. . 


Gloucefter 


Mr. Francis Mansfield 




.. 


Ipfwich 


Mr. Angier March 


. 


». 


Newburyport 


Rev. Charles W. Milton 


L- 


. 


do. 


Rev. Jofeph Motley 


.. 


.. 


Lynn field 


Rev. John Merrett 


N 


•- 


Burlington 


Gapt. Jofeph Noyce 




Newburyport 


Mr. Nathanael Noyce 


. 


. 


do. 


Gapt. David Nelfon 


.. 


. . 


N. Gloucefter 


John Noyce, Efq. 


. 


. 


Ipfwich 


Mr. James Norwood 




.. • 


Gloucefter 


Mr. William Newman 




. .. 


Ipfwich- 


Mr. Hay Nichols 


O 
D.. 


•• • 


Reading 


Rev. David Ofgood, D. 




Medford 


Mrs. Bridget Orne 


. 


. 


Lynnfield 


Mr. Benjamin Ober 




i. •■- 


Manchefter 


Mr. Jonathan Ober 


• 


* 


Gloucefter 


Samuel Parkman, Efq. 


P 


(.6 copies) 


Bofton 


Ebenezer Parians, Efq, 




(6 copies] 


\, do. 


Mr. Nehemiah Parfons 




(3: copies) 


do. 


Capt. William Parfons 




(2 copies) 


do. 


Mr. Gorham Parfons 




(2 copies) 


do. 



S u s s c r i b p. r $ ' Ham e $*• 


William Prefcott, Efq. 


Salem 


Mr. Benjamin Patch 


Hamilton 


Mr. Sylvefter Pro&or 


Danvers 


Obadiah Parfons, Efq. 


Gloucefter 


Capt. Thomas Parfons 


do* 


Mr. Solomon Parfons 


(2 copies) do.> 


Mr. Aaron Parfons 


do. 


Capt. Aaron Parfons 


do.., 


Mr. Jofeph Pro&or 


do*. 


Mr. Ifaac Proctor 


(2 copies) . do. 


Capt. James Parfons 


do. 


Mr. Ballard Pickham 


Medford' 


Mr. Benjamin Perkins 


Ipfwich 


Mr. Enoch Pearfon 


do. 


Mr. Enoch Pearfon, jun. 


do. 


Mifs Judith Parfons 


Gloucefter 


Henry Phelps, Efq. 


do. 


Capt. Ifaac G. Pearfon 


Newburyport 


Mr. Richard Pike 


do. 


Mr. Samuel Plummer 


do. 


Mr Francis Pro6ror 


v Manchefter 


Mr. Tyler Parfons. 


do. 


Rev. Caleb Prentifs 


Reading 
. . do. 


Capt. Phineas Parker 


Mr. Jonas Parker 


do. 


Mr. Ephraim Paine 


Stoneham 


Mr. John Prentifs 


. • . Keen, N. H. 


Rev. Stephen Peabody 


(2 copies) Atkinfon, N. H. 


Mr. William Pike 


Wifcaflet 


Mr. Breck Parkman 


(2 copies) Weftborough. 


Mr. John A. Parkman 


... do. 


Mr. Ephraim Peirce 


. Stoneham 


Mr. William Parfons 


Norway 


Ifaac Parfons, Efq. 


N. Gloucefter 


Mr. Ifaac Parfons, jun. 


do. 


Mr. Oliver Pope 


Reading 


Mr. Jeffe Pope 


do. h 


Mr. Amos Pratt 


do. 


Mr. David Pratt 


do. 


Mr. John Poor 


. . .. . do. 


Col. Nathan Parker 


do. 


Deacon Thomas Parker 


do; 



Subscribers* N a m e s. 



Mr. Samuel Pearfon 

Dea. William Parkman, Efq. 

R 

Mr. Stephen Ruffell 
Mr. Banlherd Richardfon 
Mr. Thaddeus Richardfon 
Mr. Robert Rantoul 
Mr. John Raymond 
Mr. Herbert Richardfon 
Mr. Zadok Richardfon 
Mr. Eliphalet Roberts 
Mr. John Roberts 
Mr. John Rayner 
Mr. Zabulon Rowe 
Hon. Thomas Rice 
Rev. John Robertfon.. 
Mr. Ifaac Rugglcs 
John Rowe, Efq v . 
Maj. John Rowe : 
Mrs. Rachel Rogers 
John G. Rogers, Efq. - 
John Rogers, Efq. 
Capt. Charles Rogers 
Mr. William Rogers 
Mr. Jonathan Robertfon 
Mr. Samuel Roberts 
Mr. David Roberts^ 
Rev. Ezra Ripley 
Mr. Benjamin Riggs 



(6 copies) 



Lynnfiefd 

Concord 



(3 copies) 



(3 copies)' 

(2 copies) 
( %. copies ) 



2 copies) 



Reading 
do. 
Stoneham 
Beverly 
Brookfield 
Reading 
do. 
Gloucefter 
do. 
Reading- 
N. Gloucefter 
WifcafTet 
Weftborough 
do. 
Gloucefter 
do. 
do., 
do. 
do. 
do. 
do. 
do. 
Hamilton 
do. 
Concord 
Georgetown 



His Excellency, Caleb Strong, Efq. Northampton 

Mr. David Smith . . Haverhill 

Mr. Samuel Smith . . Beverly 

Mr. Ebenezer Smith, jun. . - . do. 

Mr. Timothy Stanley ,- . do. 

Mr. Andrew Stanley . . do. 

Mr. John Stevens . . do.. 

Henry Story, Efq. . . Manehefter 

Dr. Micajah Sawyer . . Newburyport 

Mifs Hannah Sawyer . . do. 

Mr. Enoch Sawyer . .- , do. 



SuBtCRlBERs' Na M S J. 


- ' 


Her. Thomas Snell 


BrookfielA 


Mr. Jofeph Swafey 


do. 


Mr. Jofeph Swafey, jun. 


do. 


Mr. Edmund Swett 


do. 


Mr. Jacob Swett 


- do. 


Rev. Samuel S. Steams 


Bedford 


Rev. Elias Stone * 


Reading 


Mr. Noah Smith * 


do. 


Mr. Timothy S wee tier 


do. 


Capt. Jonathan Story <■ 


Ipfwich 


Rev. Peter Thatcher Smith 


Windham 


Rev. John Strickland * 


Turner 


Mr. Woodbury Storer . 


Portland 


Capt. David Smith . < 


Reading 


Mr. John Sweetfer 


do. 


Mr. Daniel Sweetfer * # 


do. 


Mr. Thomas Swain, jun. 


do. 


Capt. Iflachar Stowel 


do. 


Mr. Benjamin Swain 


do. 


William Shaw, Efq. 


Quincy 


Mr. Charles Smith 


Gioucefter 


Mr. Benjamin Stacy 


. do. 


Capt. John Saunders 


do. 


Mr. John Smith 


do. 


Mr. Zechariah Stevens 


do. 


Deacon Nymphas Stacy 


do. 


Mr. Daniel Steel 


do. 


Mr. Zabulon Stanwood (2 copies) 


do. 


Mr. Nymphas Stacy (2 copies) 


Wifcaffet 


Mr. William Stearns 


Afnburnham 


Mr. Abraham H. Stanwood 


Ipfwich 


Mr. Samuel Smith 


do. 


Mr. Ebenezer SafFord 


do. 


Mrs. Abigail Somes (3 copies) 


Gioucefter 


Mrs. Abigail Sargent (2 copies) 


do. 


Maj. Ignatius Sargent (2 copies) 


do: 


Capt. Fitzwilliam Sargent 


do. 


Mr. William Stevens 


do. 


Rev. Jofeph Sumner 


Shrewfbury 


Mr. Jofeph Stone 


do. 


Mr. Jofeph Symonds 


Salera; 



Subscribers' Names* 



Dr. Jofeph Torrey 
Rev. David Tappan 
Mr. Benjamin Tappan 
Rev. Thomas C. Thatcher 
Hon. Cotton Tufts 
Mr. Edward Tuckerman 
Maj. John Tucker 
Capt. David Tan- 
Mr. Enoch Todd 
Capt. Jofeph -Tappan 
Mr. Samuel Tappan 
Mr. Enoch Thurfton 
Deacon John Temple 
Mr. Jqfeph Tyler 
Mr. Jabez Temple 
Mr. William Temple 
Mr. Daniel Temple 
Samuel Thompfon, Efq... 
Mr. Ahijaa Thompfon 
Capt. James, Tappan; 
Mr. Daniel, Thurfton 
Mr. Jacob Treadwell 
William Tiick, Efq. 
Mr. Ebene &er Tappan , 
Mr. John Tyler 
Rev. David, Tappan, D. D 
Mr. Stephen Thayer 



Dan vers 
Cambridge 
Northampton 
(2 copies) Lynn 

(2 copies) Weymouth 

(3 copies) Bofton 

Gloucefter 
do.- 
N. Gloucefter 
Newburyport 
do. 
do. 
Reading , 
do. 
do. 
do. 
do. 
Woburn 
do. 
Gloucefter 
Ipfwich 
(2 copies) do. 

Manchefter 
do. 

Bofton 

(4 copies)' Cambridge 

Salem 



W 



Capt. Ignatius Webber 
Capt. Benjamin Webber 
Capt. William Warner 
Capt. David Wallis 
Mr. John Winchester 
Mrs. Sufanna Woodbury 
Mr, Mitchel Walden 
Mr. William F. Wade 
Mr. Thomas Wade 
John White, Efq. 
Samuel Whittemore, Efq. 
Mr. Jolhim G. Whittemore 



(2 copies) 
(2 copies) 



2 copies) 



(2 copies) 
(2 copies) 



Gloucefter 

do. 

do. 

do. 

do. 
Ipfwich 

do. 

do. 

do. 
Concord 
Gloucefter 

do. 



Subscribers 9 Nam 



Rev. Benjamin Wadfworth 
Samuel Webber, A. M. 
Mr. James Wiley 
Mr. Ephraim Wefton 
Mr. Samuel Wefton 
Capt. Jonathan Wefton 
Mr. Jofiah Walton 
Mr. Oliver Walton 
Mr. Abraham Wheelwright 
Mr. David Wood 
Capt. Benjamin Wyatt 
Mr. John Webb - 
Deacon Francis Wright 
Capt. William Wyer 
Mr. Andrew Woodbury 
Rev. Jofiah Webfter 
Mrs. Elizabeth Webfter 
Rev. Peter Whitney 
•Deacon Nathaniel -Whipple 
Deacon Matthew Whipple 
Capt. John Whipple 
Mr. Benjamin Whipple 



(2 copies) 



Danvers 
Cambridge 
Reading 
,do. 
do* 
. do. 
Lynnfield 
Reading 
Newbury port. 
do. 
do. 
Beverly 
Bofton 
Beverly 
Manchefter 
Ipfwich 
do. 
Northborough 
Hamilton 
do. 
do. 
do. 






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.'. ..- . ^ _ 1^- _....,. 

Deacidified using the Bookkeeper prcx 
Neutralizing agent: Magnesium Oxide I 
Treatment Date: ADril 2006 



</> ■ c,^ <«, Deacidified using the Bookkeeper prcx 

& ,\. /-■ Neutralizing agent: Magnesium Oxide 1 

°0 / ' Treatment Date: April 2006 

^ PreservationTechnologl 

^O^ " 'Kr, C$ ^-'- A WORLD LEADER IN PAPER PRESERVA» 

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